MAHAKALA PUJA:CLEARING AWAY OBSTACLES.

Mahakala Puja: Clearing away obstacles

The morning of February 16th began with the participants formally assuming their seats (gral ’dzin) in the shrine hall. Standing outside the shrine hall and before more than one thousand monks and nuns, the discipline master read out the names of those taking responsibility for the various aspects of the practice. They are given a specific place so that they can do their respective work. The list began with Situ Rinpoche and continued all the way to the younger monks, who pass up and down the aisles offering tea. After the list of names was called out, the rest of the sangha moved quickly into their places. In general, the discipline master oversees the proper functioning of the practice within the shrine hall, and so once everyone was settled into their places, he gave a Dharma Talk (tshogs gtam), explaining what each person could and could not do.
When the Gyalwang Karmapa came in to the shrine hall for the ceremony, he was wearing The Activity Hat (las zhwa), which he does on especially important occasions, thereby signaling how very significant he considers this practice of Mahakala. This morning the new prints of the long version of “Burning Up Anger” were carried into the shrine hall and distributed to the sangha. They are at the core of the Karmapa’s effort to revive this practice, just as the Kagyu Monlam Book is at the heart of his effort to rekindle the recitation of the Twenty-Branch Monlam compiled by the Seventh Karmapa. The monks quickly pass up and down the rows distributing the maroon and gold texts. The chanting begins with a recitation of the lineage for this practice, tracing it back through the centuries to make a link between the nuns and monks here and those of the distant past.
In front of His Holiness, two rows of monks line the central aisle. At the head of the left row is a throne for Situ Rinpoche. Next to him is Gyaltsap Rinpoche, the Vajracharya, or vajra master, who guides the practice. Across the aisle, the Fourth Jamgon Kongtrul Rinpoche leads the other row. Following in a line from these thrones on both sides of the central aisle are seats for rinpoches and khenpos from Kagyu monasteries all over the world. Flowing down from them to the ends of the rows are some thirty long-handled drums (lag rnga) with meadow-green skins; they rest on tables behind the monks and rise up in a six-foot wave to be played in unison with the two main drums (rnga chen) whose immense circles, reaching up to the ceiling, punctuate the ends of these two main rows. Their ivory-colored skins span seven feet and are set in a tall, impressive frame of dark wood with golden metal embellishments. Brought from Japan, the drums are an offering from Södo, Mingyur Rinpoche's elder attendant, who passed away just weeks ago.
In front of the shrine hall, on the elevated floor of the altar, five tall paintings framed in gold are arrayed behind the Gyalwang Karmapa’s throne. The Buddha in the middle is flanked by images of the main teachers in each of the four schools, who are in turn surrounded by their main disciples below and their yidam deities above. These images are a visual sign of His Holiness’ deep commitment to a non-sectarian approach to the Dharma.
Then starting on the far left of the shrine, seated on a throne is a life-size statue of the Sixteenth Karmapa, Rigpe Dorje, so life-like that one naturally bows when seeing it. The same is true for the statue of the first Karmapa, Dusum Khyenpa, placed on a throne just to the other side of the Tara shrine. This statue presided over the Karmapa 900 celebrations last year at Tergar. After the central statue of a golden Buddha, come the protector shrines: the first one has rows of offerings depicted in paintings of black and gold and also in metal replicas; the second altar presents four red tormas, sculpted offerings that are four feet high. The main image is the heart-shaped torma embodying Bernakchan himself and the other three represent offerings to him of medicine, torma, and rakta.
Not far from the protector altars, in the far right corner of the main shrine hall, stands an awe-inspiring torma of the head of Bernakchan. It belongs to the general category of a torma offered to the fire (rgyag gtor) and in particular, it is known as the Mouth Opened-Wide with Ha (Ha zhal). The torma is surmounted by two tiers of intricately interwoven thread-crosses in the shape of umbrellas, which are known as the palace of Bernakchan. The area below the head is considered to be that of the mundane world. A fence of interlaced black and red sticks surrounds this bottom square to prevent any captured negative spirits from escaping. Underneath everything are the visualized mandalas of the elements.
The purpose of this practice is to benefit living beings and the teachings, so Bernakchan consumes all that is negative, all adverse conditions, all who make obstacles for the Dharma and for those who practice a true path. Everything that is adverse, especially from the previous year, is eliminated. The Hazhal torma will be offered on the last day of the practice, February 20, which is the twenty-ninth day of the Tibetan lunar calendar and especially dedicated to protector practice.
Returning to the practice of February 16, in the afternoon the monks reconvened to chant for about three and a half hours the shorter version of “Burning Up Anger.” It is known as “The Cinnabar One” (mTsal ma) since the first parts of the longer text to be recited are indicated in vivid red. The middle length text is known as “The Golden One” (ser ma) since these first parts are marked in Gold, (it will be chanted on the last day), and the long version is the full length text of “Burning up Anger,” (sDang ba rnam sreg).
After a short break, Gyaltsap Rinpoche led a short practice to bless the Ha zhal torma. He had overseen all phases of its creation and completed the process with this consecration. This ceremony ended the preliminaries for the long practice of "Burning Up Anger."
Starting the next day, February 17, and continuing through the 19, the sangha followed a rigorous schedule of six sessions a day, which began at four in the morning and finished around nine-thirty at night. Breakfast was served in the shrine hall, and as is traditional, the first tea offering and offering to the Sangha was made by the Gyalwang Karmapa. On February 18, Jamgon Kongtrul Rinpoche and Gyaltsap Rinpoche were present, and His Holiness came for the final session during which thukpa (noodle soup) is served. The following day followed the same schedule and numerous offerings were made to the sangha. Usually during the tea offering, the discipline master stands between the two large drums and holds his yellow cockade hat flat in front of him. On top of it is a sheet of paper with a poetic statement of the purpose of the offerings—for the long life of the lamas, for the spread of the Dharma, and also for the finding of a reincarnate lama, such as Khyabje Bokar Rinpoche. These good wishes are then multiplied through the practice of the sangha that day.
Following tradition, the following day lama dances were performed and they will be covered in a separate report.
On February 21, the last day of the Mahakala rituals began in the dark hours of the early morning, the stars ranging wide in the navy sky. As the pulsing of the large drums and the rolls of the cymbals woke the quiet countryside, there began the phase of taking the siddhi or accomplishments that have accumulated through these many long hours of ritual. The large Mahakala torma was lifted from the altar and brought to the side of the Gyalwang Karmapa’s throne. He touched his head to the torma and took a small piece of it to eat as a blessing. The torma was then offered to Jamgon Kongtrul Rinpoche and Gyaltsap Rinpoche. With many tashi prayers for auspiciousness to spread throughout the universe, the ceremony came to a close.
After a brief break, the sangha reassembled for the smoke offering puja, known as "Massing Clouds of Amrita." Such a practice usually ends the rituals before the New Year, its purpose being to cleanse all negativity and to make vast offerings to all levels of deities from the Buddha to the local protectors of the land. As the Karmapa and sangha recited this puja, smoke billowed from the two vase-shaped hearths in front of the monastery gates and rose into the morning sun.

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Mahakala Puja Part Two: the preliminaries for the main Mahakala practice

13 – 15 February, 2012

On the afternoon of February 13, after the Karmapa returned from the shrine room to his quarters, the sangha continued with the Mahakala ritual. Special to this day is the practice called “The Four Elements and Three Parts” (’Byung bzhi cha gsum), which removes obstacles for the practice of the next days. Pieces of roasted barley dough that bore the imprint of a hand were passed out to each participant. The dough was then rolled into a ball, flattened, and pressed to parts of the upper body that were ill. Divided into three, the pieces were returned to monks passing through the sangha with large containers. While the text of the practice was being chanted from two screens in front of the hall, the collected pieces were carried outside, and the direction in which they were placed had been determined by an astrologer.
On the evening of the thirteenth, the main shrine hall was transformed into a protector shrine dedicated to the practice of Mahakala. An imposing suit of medieval armor, black and golden colored with intricate inlaid designs, now stands in front of the hall. Next to the main Mahakala altar with its impressive tormas are three rows of small black thangkas their drawings traced in sinuous gold. The offerings they depict are based on the text called “Offerings for Three Occasions” (sKabs gsum ma’i mchod pa) and include a variety of food, weapons, and clothes.
In the early morning of the following day, the Mahakala ritual began with the daily practice text. While mantras were being chanted, Gyaltsap Rinpoche continued to give the reading transmission while Jamgon Kongtrul held the reading lamp for him, the page turning luminous as if lit from within.
Report by Michele Martin

Conclusion of the Reading Transmission and Mantra Recitation

15 February, 2012

The reading transmission was finally accomplished during the morning session on 15 February, and the mantra recitation continued all day in the shrine room. Gyalwang Karmapa joined the assembly for the final session in the afternoon. Nearly a thousand monks and nuns crowded into the shrine room. Outside, on the veranda, every available space was filled with lay followers, craning their necks to peer through the few open windows and doors in order to catch a glimpse of the Gyalwang Karmapa, Kyabje Jamgon Kongtrul Rinpoche and Kyabje Gyaltsap Rinpoche.
Meanwhile, monks worked steadily to complete the preparatory work for the main ritual: inside the shrine hall, to the right of the podium, partially concealed by a blue silk screen, they were constructing a complex, twelve-foot high Mahakala torma called a dhö, which will be burnt after the Cham dances on 20th February. On the podium itself, monks were arranging the torma and other offerings.

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Mahakala Puja Part One: introduction, empowerment and reading transmission

Februrary 12—13, 2012

For many days before the Tibetan New Year, the sangha traditionally engages in a practice of the Protector Mahakala (known as Gutor) to clear away the obstacles of the previous year and open the way for the new one to come. This year in Bodhgaya, the Seventeenth Karmapa has organized ten days of Mahakala practice, empowerments, reading transmissions and explanations to take place at Tergar Monastery, his residence here. The sessions began with empowerments on February 12 and will continue through February 21. Special this year is the text of the practice, which His Holiness has revived after this powerful ritual had lain dormant for centuries.

Empowerment, Reading Transmission, and Explanation

Traditionally, for every practice, one should receive these three: the empowerment that matures, the transmission that links to the blessings of the lineage, and the explanation that clarifies the text. On the morning of February 12, His Holiness gave the empowerment of Mahakala in Tergar's spacious shrine hall, which, from wall to golden-medallioned wall, was filled with nuns and monks in burgundy robes. Down both sides of the high-ceiling in the central area were hung thangkas of the Kagyu masters, through whom this lineage of Mahakala practices has passed. Chanting wafted through the air, and before the Gyalwang Karmapa entered the temple, a small bird landed on the back of his throne to add its voice to the melody. Jamgon Kongtrul Rinpoche and Gyaltsap Rinpoche awaited His Holiness’arrival near their seats to the side of the main throne.
His Holiness began with three formal bows to the main Buddha statue, and after the mandala offering, he began a general explanation of the practice, stating that there are worldly protectors and those who transcend the world. The former can give certain siddhis, or accomplishments, but the latter actually help one become liberated from samsara, through eliminating the afflictions and karma that imprison us in an endless cycle of rebirths. Belonging to this second type, the wisdom protector Bernakchan is not separate from the heart of the Buddha. The actual empowerment of body, speech, and mind was given through an elaborate torma, (a sculpture made of barley flour and butter), a mala, and the image of a vajra.
In the afternoon, His Holiness gave the empowerment of Mahakali, who has numerous other forms and names, such as Remati, Dusolma, and Palden Lhamo. On a relative level, she is the powerful one of the desire world. Ultimately, she is known as the Self-Arisen Queen, the one who appears from the wisdom of the expanse of all phenomena. After this empowerment, His Holiness gave a reading transmission for the required practices.
On the morning of February 13th, Gyaltsap Rinpoche began the second stage, the reading transmission, which was quite special as his first incarnation was the one who requested this practice. In the afternoon, the Karmapa continued the transmission. After finishing one section, he began with the third stage of explanation, elucidating the history of the lineage—how it started in India, spread to Tibet, and finally came into the Karmapa’s lineage through Pomdrakpa, who gave the practice to the Second Karmapa, Karma Pakshi. Then the Karmapa talked at length of the many different ways to visualize the deities as a self-generation or frontal visualization.
He also spoke in English of the daily commitment for the practice, yet advised that what is most important is to practice seriously. We should mix practice with daily life, so that it is not just during sadhanas that we are involved in meditation. Our behavior and our motivation should be transformed. If we recite a sadhana and there is no change, this is a sure sign that we are not practicing correctly. He then translated this advice into Chinese. The afternoon ended with a dedication of merit for the benefit of all beings throughout the world.
To understand better this historic moment in the lineage, Khenpo Garwang was asked to provide some background information for the readers of the website on the practices and the history of Mahakala.

The Origins of the Protector Mahakala

Gelong Deway Khorlo (Bhikshu Wheel of Joy) belonged to the retinue of a previous Buddha named Sangye Tsuktorchan (Buddha with an Ushnisha). The bhikshu had developed special cognitions and could also demonstrate miracles. Proud of his abilities, he competed with the Buddha and, of course, he lost, which disappointed him greatly. Then the god Shiva appeared and said to him, “If you pray to be born as my son, I will give you dominion over the three realms.” Since he desperately wanted to be victorious, the bhikshu prayed to Shiva. However, Sangye Tsuktorchan knew of this and said to the bhikshu, “Except for some temporary happiness, being born as Shiva’s son has little benefit.” So the bhikshu confessed his faults, and the Buddha prophesied that he would be born as Shiva’s son, generate the resolve to become fully awakened to benefit others, and finally become enlightened as the Buddha Telway Wangpo.
Following the Buddha’s prediction, the bhikshu was reborn as the son of Shiva and Umadevi. His skin was very dark, his appearance terrifying and his power great, so he was given the name Mahakala, The Great Black One. His sister was called Remati. He roamed the three worlds and came to Bodhgaya when the Buddha became fully awakened. There Mahakala made the commitment to guard the Buddha's teachings, becoming a powerful protector for sincere practitioners.

The Karmapa's Connection to Mahakala

In India, the teachings on Mahakala (also known as Bernakchan) were given by the Buddha, but they had to wait for the right time to be revealed and propagated. Almost a thousand years later, one of the great mahasiddhas, Dombi Heruka (eighth to ninth century), was staying in Hahadropa Cemetery. Mahakala and his retinue appeared clearly to the Heruka and reconfirmed his commitment to protect the teachings. Dombi Heruka asked him, “Where are the sadhanas for your practice?” And Mahakala replied that they could be found in the terraced steps of a particular stupa. Dombi Heruka then retrieved the texts and spread these teachings and practices in India.
The transmission of Mahakala’s practices came to Tibet through the translator Zangkar Lotsawa (Zangsdkar lo tsa ba, also known as Mal gyo). When he went to India, even though Dombi Heruka had passed away, his wisdom body appeared to Zangkar Lotsawa. Dombi Heruka gave him the transmission of Mahakalatantras, including the empowerments and the sadhanas. This transmission eventually passed to Pomdrakpa, who was a main teacher of the Second Karmapa, Karma Pakshi (1206-1283). Through the centuries, this transmission has been passed down the lineage right up to the present day.
Karma Pakshi wrote many sadhanas for Mahakala, and one of the most important was “The Three Cycles of the Protector,” which contained all the instructions for how to meditate, how to chant, and so forth. Karma Pakshi said that the Black Hat Lama (the Karmapa) and the Black-Cloaked Protector are inseparable. As a lama, he is the Karmapa, and as the one who guards and spreads the teachings, he is the Protector Bernakchan. And so it makes no difference whether a lineage exists or not between Karmapa and Mahakala, because they are not different. Karma Pakshi said that if one wanted proof of their connection, one need only look at the Karmapa’s teachings, which were flourishing due to the activity of Mahakala.
In his spiritual biography, several events illustrate their connection. Karma Pakshi relates that one time “the mandala of Mahakala’s face appeared in a vision; it covered the earth and sky, staying present for a whole day. Further, Mahakala’s eyes appeared like suns and moons; innumerable rays of light gathered in great masses; and a thundering HUM roared from his mouth. There arose limitless activity to overpower all of apparent existence. After, Karma Pakshi went to the country of Korig where he cured many who were sick, crippled, or disabled, just by slapping them, and so his fame as a realized master spread in all directions.” (Excerpted from The Life Stories of the Karmapas by Khenpo Sherap Phuntsok.)

The Text for the Ritual

The text which has been used this year is longest ritual of Mahakala, called “Burning Up Anger” (sDang ba rnam sreg), which was written by the Sixth Karmapa, Thongwa Donden (1416-1453), at the request of the First Gyaltsap Rinpoche, Paljor Donden (1427-1489). The monks, however, named it “The Boring Mahakala” because it took so long to chant. They failed to see the great benefits it had, which included expanding the Karmapa’s activity, his resources, and renown. So the Eighth Karmapa, Mikyo Dorje asked his disciple KonchokYenlak to abbreviate the ritual, which he did, giving this new text the name, “A Condensed Version of Burning Up Anger” (Sdang ba rnam sreg las btus pa). These days, this text is known as “The Ritual of Mending and Supplication” (bsKang gsol), and it is practiced widely in Kagyu monasteries and centers.
Since the longer text of the Sixth Karmapa had fallen out of practice for so many years, it was very difficult to find a copy. The Seventeenth Karmapa had looked everywhere for an original and no one, inside or outside of Tibet, had ever seen or heard of it. But the present Gyaltsap Rinpoche happened to have a photocopy of a hand-written version, which seems to be the only extant copy of the text. He lent it to His Holiness and this is the one that was input, and then five hundred copies were printed for the gathering in Bodhgaya.
The practice is being reinstated this year as it makes an auspicious connection with all that is excellent: it brings benefits to the teachings and to all living beings while bringing about prosperity and positive influences. Further, the place of Bodhgaya, the Vajra Seat of the Buddha’s enlightenment, is the perfect site, and sangha members from many different monasteries and centers, all linked to the Karmapa, have gathered here. It is a wonderful opportunity to restore this practice that has been long in decline. So from among all the myriad Mahakala practices, such as those composed by the Fifteenth Karmapa, this one called “Burning Up Anger” has been chosen to purify the negative karma of the previous year and usher in the New Year of the Dragon.
It is hoped that reinstating this longer version of Mahakala practice in Bodhgaya will cause the Dharma to flourish widely and bring benefit to immeasurable numbers of beings.

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Gyalwang Karmapa Supervises Rehearsal of the Cham Dances

Februrary 10, 2012 - Bodhgaya.

As the Tibetan year draws to a close, Tsurphu traditionally offers a special ritual known as Gutor. This ten-day long ritual is dedicated to the Great Protector of the Karma Kagyu, Gonpo Bernakchen, (Mahakala in Sanskrit). This year's ritual will be very special as, for the first time since the Gyalwang Karmapa came to India, the complete Tsurphu Gutor Ritual will be offered, including ritual dances, known as Cham in Tibetan, performed by monks from seven Karma Kagyu monasteries in Nepal and India: Rumtek, Ralang , Mirik, Benchen, Phodong, Old Rumtek, and Old Ralang. An audience of about one hundred devotees clustered together in the chilly shrine hall at Tergar Monastery to watch an all-day rehearsal of the Cham.
The dancers wore partial costume - jackets decorated with rich brocades, white, embroidered Tibetan boots, topped with brocade, and, swinging from their belts, a golden brocade chab-shu. The chab-shu , a square bag holding a small water-container, represents the water pot which fully ordained monks traditionally carry. The cold climate in Tibet forced them to wrap the water pot in cloth to prevent the water from freezing. Over the years, the pot became smaller and the cloth transmuted into the chab-shu.
More than forty dancing monks circled the shrine hall, bodies swaying, arms rising and falling, as they rehearsed the routines under the eagle eyes of the Gyalwang Karmapa and Gyaltsab Rinpoche. The dances were accompanied by the susurration and clashing of cymbals, deep, resonant Tibetan chanting and the insistent beat of the largest temple drum.
The dances began with the Ground Purification Dance and included Protector Dances, a Skeleton Dance, a Yak and Deer Dance, the Monkey Protector Dance, and the famous Black Hat Dance. The dances involved a range of tempos and footwork and hand and body gestures. The Deer flourished their antlers and bowed to the Buddha, the Skeletons jiggled around, the Monkeys jumped up and down, arms dangling at their sides.
Some dances were very vigorous: lively leaps, hops and vigorous jumps and squats. Others were more sedate, as if in slow-motion: bent legs raised almost to waist height, foot turned outwards, followed by a ponderous step or two and a slow twirl. The monks' faces were strained with concentration, and, in spite of the chill in the hall, the dancers could be seen surreptitiously wiping the sweat from their faces.
As the rehearsal proceeded, three sparrows dived and whirled above the dancers. The little birds flitted from thangka to thangka or perched momentarily on the great mandala offering set on the table at the front of the shrine hall. Above the table, on the podium, a life-like statue of the 16th Gyalwang Karmapa sits impassively on the throne.
The Gutor will start on the 14th February and the Cham dances will be performed on the 20th. At that time, the monks will don masks and full costume, and it is possible, though not yet definite, that the Gyalwang Karmapa himself, Kyabje Jamgon Kongtrul Rinpoche and Kyabje Gyaltsab Rinpoche will join in parts of the Cham, which would transform the ceremony into an even more unique event.
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Gyalwang Karmapa Presides over Three-Day Conference on the Vinaya.

Februrary 7-9, 2012 - Bodhgaya.

On Tuesday 7 February the Gyalwang Karmapa inaugurated a three-day scholarly conference, as part of the 15th Annual Kagyu Winter Debate (Kagyu Gunchö) at Tergar Monastery in Bodh Gaya. The focus of the conference was the relationship among the three levels of Buddhist ethical discipline ie the three vows (dom sum in Tibetan). Attending the conference were over 800 learned khenpos (senior monastic scholars), geshes and advanced students from Karma Kagyu monasteries and nunneries across the Himalayas.
Tibetan Buddhists uphold three levels of ethical discipline: 1) the pratimoksha vows that govern physical and verbal actions and are common to all Buddhists, 2) the bodhisattva vows that regulate thought as well as body and speech and are transmitted in all Mahayana traditions, and 3) the tantric vows that only the Tibetan traditions received from India and preserve to this day. These three levels of ethical discipline correspond to three forms of Buddhism that flourished in Indian Buddhism: the foundational system of which Theravada is the only surviving example, Mahayana and Vajrayana. Indian Buddhism was transmitted to Tibet from the 7th century onward, during a historical phase in which all were openly taught. Tibetan Buddhism alone maintains the active practice and study of all three forms of ethical discipline that characterized Indian Buddhism in its heyday.
Two years ago, there was a similar conference which concentrated on the individual liberation vows. This year's conference focused on the bodhisattva vows.
Prior to this year's conference, leading Karma Kagyu scholars and the Gyalwang Karmapa himself spent months researching a wide range of Indian and Tibetan textual sources which address the topic. The group of senior scholars met daily with the Gyalwang Karmapa to pore over ancient Indian scriptures as well as later Tibetan commentarial treatises. During the conference, the scholars presented the findings of their collective research to the assembly, and opened the topics for general discussion and lively debate.
The first day's discussion focused on different rituals and traditions for taking the bodhisattva vows. Gyalwang Karmapa spoke briefly on the historical background and the differences among the six different Indian systems and the four principal Tibetan schools of philosophy.
On the second day, the focus was on issues that arise in upholding the various forms of ethical discipline, with an eye to finding harmony among all three levels of vows. The afternoon session included discussion of contemporary ethical issues, such as abortion, sexual relationships, and fine points related to theft, in relation to upholding or breaking vows.
The third day covered how to resolve apparent conflicts between the vows, and how the bodhisattva vows may be restored after violations.
In addition, His Holiness contributed his own perspective on three other issues he regards as important: vegetarianism, protecting the environment, and whether monks and nuns should be involved in political activities in Tibetan society. The conference concluded with a feedback session. Gyalwang Karmapa asked for comments on this year's conference from those who had attended, both scholars and students, and suggestions for the next conference.

In the afternoon, the Gyalwang Karmapa made a short visit to the Bhutanese Monastery in order to check on the progress of this year's butter sculptures. The eight butter sculptures (Tib. torma ) for Monlam 2012 portray lineage masters of the four schools of Tibetan Buddhism, and the Four Great Deeds of Lord Buddha – his birth, enlightenment, teaching the Dharma, and his parinirvana. In addition, twelve special butter sculptures have been commissioned for use in the ceremonies to be held on the final day of the Monlam which will be at the Monlam Ground not the Mahabodhi Stupa. These twelve include ones depicting the three fathers of the Kagyu tradition, Marpa Lotsawa, Jetsun Milarepa and Lord Gampopa.
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Statement from the Gyalwang Karmapa, Ogyen Trinley Dorje.

Februrary 6, 2012 - Bodhgaya.

Reports have just emerged that three more Tibetans set themselves ablaze within a single day in eastern Tibet. This comes shortly after four Tibetans immolated themselves and others died in demonstrations in Tibet during the month of January. As tensions escalate, instead of showing concern and trying to understand the causes of the situation, the Chinese authorities respond with increasing force and oppression. Each new report of a Tibetan death brings me immense pain and sadness; three in a single day is more than the heart can bear. I pray that these sacrifices have not been in vain, but will yield a change in policy that will bring our Tibetan brothers and sisters relief.
Having been given the name Karmapa, I belong to a 900 year old reincarnation lineage that has historically avoided any political engagement, a tradition I have no intention of changing. And yet as a Tibetan, I have great sympathy and affection for the Tibetan people and I have great misgivings about remaining silent while they are in pain. Their welfare is my greatest concern.
Tibetan demonstrations and self-immolations are a symptom of deep but unacknowledged dissatisfaction. If Tibetans were given a genuine opportunity to lead their lives as they wished, preserving their language, religion and culture, they would neither be demonstrating nor sacrificing their lives. Since 1959, we Tibetans have faced unimaginable loss, yet we have found benefit in adversity. Many of us rediscovered our true identity as Tibetans. We rediscovered a sense of national unity among the people of the three provinces of Tibet. And we came to value a unifying leader, in the person of His Holiness the Dalai Lama. These factors have given us all great grounds for hope.

China speaks of having brought development to Tibet, and when I lived there it was materially comfortable. Yet prosperity and development have not benefited Tibetans in the ways that they consider most valuable. Material comfort counts for little without inner contentment. Tibetans live with the constant suspicion that they will be forced to act against their conscience and denounce His Holiness the Dalai Lama. The Chinese authorities persistently portray His Holiness as the enemy. They have rebuffed his repeated efforts to find a peaceful and negotiated solution to the Tibetan-Chinese problem. They dismiss the heartfelt faith and loyalty with which the Tibetan people universally regard His Holiness. Even Tibetans born in Tibet decades after His Holiness the Dalai Lama had gone into exile still regard him as their guide and refuge not only for this life, but for life after life. Therefore, constantly depicting His Holiness the Dalai Lama in hostile terms is an affront that benefits no one. In fact, striking at the heart of Tibetan faith damages the prospect of winning Tibetans' trust. This is neither effective nor wise.
I call on the authorities in Beijing to see past the veneer of wellbeing that local officials present. Acknowledging the real human distress of Tibetans in Tibet and taking full responsibility for what is happening there would lay a wise basis for building mutual trust between Tibetans and the Chinese government. Rather than treating this as an issue of political opposition, it would be far more effective for Chinese authorities to treat this as a matter of basic human welfare.
In these difficult times, I urge Tibetans in Tibet: Stay true to yourselves, keep your equanimity in the face of hardship and remain focused on the long term. Always bear in mind that your lives have great value, as human beings and as Tibetans.
With the prospect of the Tibetan New Year in sight, I offer my prayers that Tibetans, our Chinese brothers and sisters, and our friends and supporters across Indian and around the world may find lasting happiness and true peace. May the New Year usher in an era of harmony, characterized by love and respect for each other and for the earth that is our common home.
Ogyen Trinley Dorje,
17th Gyalwang Karmapa
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Gyalwang Karmapa Joins Bihar Chief Minister In Inaugurating Bodh Mahotsava 2012.

Februrary 3, 2012 - Bodhgaya.

 The Gyalwang Karmapa participated today in the opening of the Bodh Mahotsava 2012, a three-day cultural festival commemorating the 2,600th anniversary of Buddha Shakyamuni's enlightenment here in Bodhgaya. 
 In the afternoon, His Holiness inaugurated a ceremony in which Lord Buddha's relics were paraded through the village atop an elephant. Upon arriving at the Mahabodhi Society of India, the Gyalwang Karmapa first said prayers before the image of Lord Buddha. Next, he ascended to a lofty podium, which he shared with Bihar Minister of Tourism, Sunil Kumar Pintoo. In company with the minister, the Gyalwang Karmapa ceremoniously handed the precious relics of Lord Buddha to a senior monk seated atop a lavishly adorned elephant. As the relics made their dignified way through Bodhgaya, they were escorted by a long and colorful procession of monks, dancers, musicians, delegates from around the world and around India, as well as more elephants and camels.
Festival activities continued in the evening when the Gyalwang Karmapa was invited to join the Chief Minister of Bihar, the Sri Nitish Kumar, Deputy Chief Minister  Sushil Kumar Modi, as well as a host of ministers, including the Ministers of Tourism, Power, Food and Scheduled Tribes departments of the Bihari government. The event included a gala cultural programme with song and dance performances by troupes from Thailand, Bhutan, Sri Lanka, Ladakh and Sikkim, as well as speeches by the Gyalwang Karmapa, the Chief Minister and Deputy Chief Minister. Held on the Kalachakra grounds, the programme attracted over 8,000 people, including representatives of various embassies, national delegates and local attendees.
In his speech, the Gyalwang Karmapa noted the substantial progress that has been made in improving material conditions within Bihar. He spoke of the importance of education, and observed that Lord Buddha spent his life after enlightenment educating all those he encountered, from every walk of life and every caste without discrimination. The education that Lord Buddha offered was not aimed at external development, he observed. Rather, it was designed at instructing people to recognize the true causes of lasting happiness and to eradicate the ignorance that is our major obstacle to happiness. After Lord Buddha had dispensed his teachings in all directions, the Buddhadharma spread and took root in neighboring countries. Now, the Gyalwang Karmapa stated, we have reached a wonderful historical moment where those cultures that had been the beneficiaries of Dharma from India now had the opportunity repay that kindness by offering the Dharma back to India.
The Chief Minister, Shree Nitish Kumar, also addressed the audience. He spoke of his experiences attending the recent Kalachakra Puja by His Holiness the Dalai Lama, in which the Gyalwang Karmapa also participated. He said that he had observed the discipline of the Buddhist audience of hundreds of thousands sitting for hours on end as they listened attentively to the talks. When he wryly commented that it would be quite a feat to get so many Biharis to sit still for so long, the crowd erupted in laughter.
The second and third day of the festival will focus on Bihari and Indian cultural contributions, respectively. The event was jointly organized by the Bihar government's Department of Tourism, the District Administration of Gaya and the Bodhgaya Temple Management Committee.
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In Teaching During Winter Debate, Gyalwang Karmapa Stresses Integration of Study and Practice.

Februrary 2, 2012 - Bodhgaya.

  As has become an annual custom, the Gyalwang Karmapa today addressed the entire gathering of monastics attending the 15th Annual Kagyu Gunchö (Kagyu Winter Debates) in Bodhgaya. Half an hour after the doors opened for the afternoon session, the assembly hall filled Tergar Monastery to overflowing, with nearly 1,000 monks and nuns occupying the bulk of the large hall, and laypeople seated in the little space remaining in the back and spilling outside onto the lawn surrounding the assembly hall.
  The theme for His Holiness' talk was Motivation, Conduct and Inspiration for Study and Practice. The Gyalwang Karmapa described the historical trajectory of study and debate within the Karma Kagyu, noting the influence of the Eighth Karmapa Mikyö Dorje. He described a tendency in recent times for study institutions, or "shedra" to become distanced from the remainder of the monastery of which they form a part. With separate fund-raising efforts, separate emphasis and separate institutional structure, there is a danger that the study taking place in the shedra might appear to be separate from the activities of meditation and formal practice taking place in the rest of the monastery.
  The Gyalwang Karmapa cautioned strongly against this, underscoring the complementary relation of study and practice. His Holiness went on to explore the correct relationship between study and practice not only within a monastery but also within a single practitioner. Study through reading and listening to Dharma teachings should become a basis for reflection, he said. In turn, this education that comes from studying and reflecting forms the basis for meditative practice. As such, study is neither an end in itself nor an activity that can yield its final fruits without the practice of meditation.
At the same time, His Holiness encouraged those present to devote themselves wholeheartedly to their studies while they have the opportunity, and offered advice on how to make the most of that opportunity. He identified several factors that pose serious obstacles to our study—laziness, pride and non-virtuous friends who mislead or distract us. Finally, the Gyalwang Karmapa offered detailed advice on how to guard against the three.
His Holiness spoke in Tibetan, and simultaneous translation was provided into English, Chinese, Spanish and French. The entire afternoon teaching was webcast live, with 500 computers connecting to view the event from around the world.  
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GYALWANG KARMAPA PAYS HOMAGE AT MAHABODHI STUPA AND VISITS NYInGMA MONLAM.

January 28, 2012 - Bodhgaya.

The Gyalwang Karmapa left Tergar Monastery at 9 am today 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 Mr N.T. Dorje, Secretary of the Bodhgaya Temple Management Committee, and the Head Monk-in-Charge the Venerable Pande Chalinda. 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 then recited prayers.
Leaving the shrine room, Gyalwang Karmapa walked round to the area behind the temple, under the Bodhi tree, where he offered khatas at the alters of the ongoing Nyingma Monlam.
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Gyalwang Karmapa arrives in bodhgaya

January 27, 2012 - Bodhgaya.

His Holiness departed Delhi today for Bodhgaya, After a two-week stay at Gyuto Monastery where he worked on the editing of various texts and overseeing the completion of a giant Thangkha.  His arrival was eagerly anticipated at Tergar Monastery in Bodhgaya, the monastery of Yongey Mingyur Rinpoche.
In preparation for His Holiness' arrival in Bodhgaya, almost a thousand monks of Kagyu Gunchoe and Tergar Monastery decorated the road leading to the monastery. Long before His Holiness' flight had even landed at the airport in Gaya, the abbots and monks donned their ceremonial robes, and began rehearsing their instruments.
As the car carrying the Gyalwang Karmapa reached the road leading to the monastery's gates, a golden procession of monastics wearing their best brocade played a musical welcome and solemnly escorted His Holiness forward. By the time the procession had reached the main assembly hall of the monastery, many hundreds of disciples had gathered. Among those jostling for a glimpse of their revered guru were hundreds from across the Himalayan region, as well as Tibetans and international disciples.
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Gyalwang Karmapa Concludes Bodhgaya Visit to Participate in Kalachakra Puja

January 11, 2012 - Bodhgaya.

The Gyalwang Karmapa today concluded a brief but fruitful visit to Bodhgaya to receive the Kalachakra for World Peace initiation conferred by His Holiness the Dalai Lama. After arriving on January 3, the Gyalwang Karmapa was also occupied granting daily public audiences to groups ranging from 1,000 to 10,000 people daily. On the final day of the Kalachakra puja, the Gyalwang Karmapa also attended a long-life empowerment and offering ceremony for His Holiness the Dalai Lama.
As many as 300,000 had pilgrims gathered in the village of Bodhgaya for the Kalachakra for World Peace ceremonies. Thousands of Buddhists from across the Himalayan region joined Tibetans coming directly from Tibet itself in what was the most important public religious ceremony in years for the vast community of followers of Tibetan Buddhism in India and around the world.
The first public audience granted by the Gyalwang Karmapa drew over 8,000 newly arrived Tibetans. The Gyalwang Karmapa delivered a rousing hour-long address to the crowd, urging Tibetans within Tibet to unite and to seek out skillful means to preserve Tibetan culture. On the following day, His Holiness the Karmapa received a group of over 10,000 devotees from across the Himalayas, and on subsequent days, received Tibetans living in India, and Indians from across the nation as well as international disciples.
Among the many disciples from overseas on hand to attend the Kalachakra initiation was Richard Gere, who had a private audience with the Gyalwang Karmapa on November 9.
Also attending the Kalachakra puja was Chief Minister of Bihar, Nitish Kumar. Chief Minister Nitish Kumar and Arunachal Pradesh Chief Minister Nabam Tuki also attended a special event to felicitate His Holiness the Dalai Lama on January 10, in which the Gyalwang Karmapa also participated.
During his stay in Bodhgaya, His Holiness the Karmapa further participated in a non-sectarian (rime) prayer gathering, along with His Holiness Sakya Trizin, had of the Sakya school of Tibetan Buddhism, and the Ganden Tripa, formal head of the Gelugpa school, and presided over by His Holiness the Dalai Lama.
The event in Bodhgaya marked the 32nd occasion since 1954 that His Holiness the Dalai Lama has conferred this important initiation. Prior to this, the most recent Kalachakra given by His Holiness the Dalai Lama took place in Washington, DC, USA. The Gyalwang Karmapa also traveled to the US to attend that event last July.


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Gyalwang Karmapa Gives Blessings to 10,000 Himalayan People,Joins His Holiness Dalai Lama, Other Leaders, for Non-Sectarian (Rime) Prayers

January 7, 2012 - Bodhgaya.

Following his earlier address to 8,000 newly-arrived Tibetans, the Gyalwang Karmapa yesterday received over 10,000 people from across the Himalayan region. Large delegations from Ladakh, Spiti, Manali, Kulu, Arunachal Pradesh, Assam, Sikkim and West Bengal, as well as from Nepal and Bhutan came seeking His Holiness the Karmapa´s blessings. After delivering a Dharma talk to the vast crowd, the Gyalwang Karmapa granted each of the 10,000 people an individual blessing.
The Gyalwang Karmapa yesterday also participated in a pan-Tibetan Buddhist prayer gathering, over which His Holiness the Dalai Lama is presiding in Bodhgaya. Along with the His Holiness the Dalai Lama and the Gyalwang Karmapa, His Holiness the Sakya Trizin was also in attendance. HH Sakya Trizin and the Gyalwang Karmapa are the heads of the Sakya and Karma Kagyu orders of Tibetan Buddhism, respectively. The three are the seniormost Tibetan lamas in India, and their joint participation drew crowds so dense that movement around the Mahabodhi Stupa came to a virtual standstill as pilgrims strained for a glimpse of the heads of their faith. For the estimated 300,000 pilgrims on hand for the Kalachakra puja in Bodhgaya, the opportunity to attend prayer sessions with their most revered spiritual leaders was a moment not to be missed.
Called Non-Sectarian Prayer Gathering, or Rimé Monlam, the prayers for world peace are held at the Mahabodhi temple, at the site where Lord Buddha was enlightened two and a half millennia ago.
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Addressing 8,000 Newly-Arrived Tibetans in Bodhgaya, Gyalwang Karmapa Urges Tibetans to Unite, To Preserve Tibetan Culture and Religion

January 6, 2012 - Bodhgaya.

In Bodhgaya yesterday, His Holiness the Gyalwang Karmapa spoke to a large group of 8,000 Tibetans, urging them to unite and preserve Tibetan culture and religion within Tibet. Newly arrived from Tibet, the Tibetans are in Bodhgaya to attend the Kalachakra initiation puja, presided over by His Holiness the Dalai Lama.
Speaking warmly to the huge gathering, the Gyalwang Karmapa acknowledged the arduous journey the Tibetans had undertaken to reach India. "We received the Buddha dharma that is so precious to us directly from India," he said. "Now, many of us have settled here in exile. Therefore I do not need to tell you how close and profound this relationship between Tibet and India is. From the hardships you yourselves were willing to undertake to come here to this holy place of Bodhgaya, you can perceive this directly. This alone shows very clearly the deep sense of devotion and affection that we Tibetans feel for India."
With reverence, the Gyalwang Karmapa, Ogyen Trinley Dorje, described His Holiness the Dalai Lama's pivotal role in uniting the Tibetan people. He warmly praised His Holiness the Dalai Lama for his activities and the vast scope of his vision in leading the Tibetan people.
"The main job of you Tibetans within Tibet is to guard and preserve Tibetan culture and religion," the Gyalwang Karmapa said. "It is the job of us Tibetans in India and other free countries to let the world know what is going on within Tibet."
He went on to stress, "I want you to know that we here in exile are well aware of the sufferings and problems you face in Tibet. Do not despair, please think long term and seek out skillful means to guard the Tibetan religion and culture."
Turning to history for lessons on how to do so, he described how Tibetans have safeguarded the Buddhadharma, since the time they received it from India in the 7th century. He observed, "We Tibetans have guarded and handed it down from generation to generation as our most valued inheritance from India. Today the Buddhadharma, with its teachings of non-violence and altruism, remains in the world as a common treasure for all the world to use and enjoy."
In contrast to the flourishing of Buddhism during the earlier period when Tibet was united, the gradual growth of internal squabbling and sectarianism led to decline and landed Tibetans in their current situation, the Gyalwang Karmapa said. However, today, Tibetans are able to overcome internal divisions and unite under the leadership of His Holiness the Dalai Lama, their supreme guide, he added.
Going forward, the Gyalwang Karmapa said, "the main condition that will allow Tibetans to preserve our religion and culture will be to pull together and to stand united." As such, regional and sectarian prejudice and partisanship are grave obstacles. He called on Tibetans to set aside sectarian divisions.
"We all share a common identity as Tibetans," he said. "If that can be kept in mind, then together we can face whatever situations occur."
As his speech drew to a close, the Gyalwang Karmapa spoke of the longing that all Tibetans share to see His Holiness the Dalai Lama return to Tibet, saying he too shared that wish with then. "I always hold you Tibetans in my heart and am continually praying to be able to return and to be able to serve you in Tibet," the Gyalwang Karmapa said.
After speaking to the gathering for over an hour, the Gyalwang Karmapa stood for two hours, giving an individual blessing to each and every member of the 8,000-strong crowd. Many in the crowd were seen weeping, as they experienced what for most is a once-in-a-lifetime opportunity to see one of the most highly revered leaders of their faith. The newly arrived Tibetans had earlier been received by His Holiness the Dalai Lama in similar fashion.
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Gyalwang Karmapa Arrives in Bodhgaya To Receive Kalachakra from His Holiness the Dalai Lama

January 3, 2012 - Bodhgaya.

The Gyalwang Karmapa departed Sarnath this morning for Bodhgaya, where he will receive the Kalachakra Initiation from His Holiness the Dalai Lama. During his stay in Bodhgaya, the Gyalwang Karmapa will also offer audiences to the vast crowd of devotees who have gathered from Tibet and across the Himalayan region.
His Holiness left Vajra Vidya in Sarnath before 9am, and travelled back the same route that Lord Buddha first took after his enlightenment. Meanwhile, in Bodhgaya, by noon the road approaching Tergar Monastery was flanked by a long line of Himalayan people seeking to catch a first glimpse of the Gyalwang Karmapa. The white scarves they planned to offer as a symbol of their respect and devotion fluttering in the wind, those eager to receive the Gyalwang Karmapa waited patiently until around 2pm, when his traveling party finally came within their view.
A large yellow parasol hovered above him as the sound of horns announced the long awaited moment of his arrival, as His Holiness' stay in Buddhism's holiest site has officially begun.
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Chanting in a New Year: Gyalwang Karmapa Begins 2012 with Pujas, Dharma Talk

January 1, 2012- Sarnath, Varanasi.

As an auspicious and joyful start to the new year the Gyalwang Karmapa joined the monastic assembly of Vajra Vidya Institute for prayers and practice, including the Offerings to the 16 Elders practice.
Following the prayers, the Gyalwang Karmapa addressed the assembly, which included visiting international disciples as well as the resident lamas and monks of Vajra Vidya. His Holiness spoke first in Tibetan, and then in English.
Echoing his New Years Message, His Holiness noted that there has been a great deal of talk that the year 2012 will be a year of natural disasters and turmoil. We cannot predict what lies ahead and the potential for great change in our environment and in society is indeed present in any given year, he said. He added that our external environment is very important and also a source of great kindness to us.
Whatever upheaval may occur in the world around us, the root of our happiness and wellbeing remains the same. The cause of the health and happiness we desire for the new year lies within each of us, in our cultivation of inner peace and love towards others, the Gyalwang Karmapa said.
Whatever happens in 2012, our responsibility remains the same: to seek ways to make our brief lives on this planet of utmost benefit.
His Holiness concluded by wishing all—in Tibetan and in English—good health and a happy and meaningful life in 2012.
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