Karmapa 17 - Vajradhara Lineage Prayer Teachings Monlam 2012

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Gyalwang Karmapa’s Teachings on the

Vajradhara Lineage Prayer

Session One: Great masters of the Karma Kamtshang lineage

26 February, 2012, Monlam Pavilion

February 26 is the first of the three days of teachings by the Gyalwang Karmapa to both

the lay and ordained sangha. Coming from all over the world, they fill the ground under the

vast blue arch of the tent, reminding us that the early incarnations of the Karmapa traveled

widely with his retinue who stayed in tents, hence the name Tsurphu Gar, the Encampment

of Tsurphu. Flanked on either side by four stands of flowers, the Karmapa’s carved

wooden throne is set up between the apron of the stage and the stairs that ascend up to

the Buddha statue. Just behind the Karmapa’s throne are paintings of central figures from

the four different lineages in Tibet.

Accompanied by the sound of jalings, the Karmapa enters the Monlam Pavilion, makes

three bows, and takes his seat on the Dharma throne. With three bells, everyone makes

their bows and then recites in Sanskrit the refuge and two short teachings plus a

dedication, which is followed by the Short Vajradhara Lineage Prayer. While translators of

ten different languages sit in front of him, the Karmapa includes in his prayers one to teach

the Dharma in many different tongues. After an offering to him for his long life, the

teachings begin.

The text the Gyalwang Karmapa will be teaching for three days is entitled “The Short

Vajradhara Lineage Prayer.” He began playfully by saying that just looking at the name,

you might think that there is a short Vajrdhara and a tall Vajradhara. Actually, it means the

short prayer of Vajradhara as compared to longer prayers of Vajradhara. The author is

Bengar Jampal Zangpo, who is regarded as a reincarnation of the Kadampa Geshe,

Langri Tsangpa. Bengar Zangpo was also a root teacher of the Seventh Karmapa,

Chodrak Gyatso.

Usually, teachings about this prayer are preceded by an explanation of how to meditate on

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the lineage, displayed in a refuge tree either as a gathering of lamas or as a line with one

set directly above the other. Today, however, the teachings will be a commentary on the

meaning rather than an extensive explanation of this meditation.

In India, the mahamudra lineage comes through Tilopa, Naropa, and Maitripa, and in Tibet,

through Marpa, the great translator. He went to India three times and studied with the

masters of meditation and texts, Naropa and Maitripa, who were famous all over India.

Studying with many others, Marpa received teachings on all four sections of the tantra. He

received a prediction that his disciples would be more advanced than their teacher and

that their students would be even more realized, so that his lineage would be like a river

ever increasing in its flow. Marpa’s main students were known as the four pillars. From

among them, it was Ngok Choku Dorje who received the transmission of the teaching

lineage of the tantras. Due to him, this lineage continues, not only in the Kagyu but also in

other schools.

Another tantric lineage that Marpa brought back from India was that of the practice

lineage, which was transmitted to Milarepa. He preserved it through following exactly his

teacher’s instructions and through undergoing great hardships — meditating in the remote

areas of high snow mountains and subsisting on nettles. Milarepa attained most profound

experiences of the lineage.

Milarepa had numerous great students who were highly realized, the two greatest of whom

are known as the sun-like and moon-like disciples. The latter was Rechungpa, famous for

his hearing lineage and for passing away without leaving any physical remains. One of his

famous disciples was Khyung Tsangpa, and his student was Lorepa. There are many

supreme masters who maintain this special hearing lineage of Rechungpa. Another

student was Nyandzong Repa Changchup Gyalpo, who had a lineage called the

Nyendzong hearing lineage.

The most important lineage holder of Milarepa was Gampopa, who founded the Dagpo

Kagyu. He is also known as Noble Dawa Shonnu (Youthful Moon) and Dakpo Lhaje (the

Doctor from Dakpo). In three sutras, he was predicted by the Buddha, saying there will be

someone called Gelong Tsoze, which means a Bhikshu who is a doctor. His nephew was

Gompo Tsultrim Nyingpo (or Gomtsul), who held the lineage of the main seat of Gampopa,

known as Densa Kagyu, which his descendants continued. Gomtsul’s main student was

Shang Yudrakpa or Tsondru Drakpa, from who stems the Tsalpa Kagyu, one of the four

elder Kagyu schools.

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It was also predicted that Gampopa would have 500 purified students and 500 still to be

purified. From among these, there were 800 highly qualified meditators and of these, the

principal ones were the three men from Kham. One of them, the Grey-Haired Khampa or

Dusum Khyenpa (the First Karmapa), founded the lineage of the Karma Kamtsang.

Another of the three, Khampa Dorgyal or Palden Pakmodrukpa, founded the PakdruKagyu. This lineage spread the most widely since all the eight younger schools of Karma

Kagyu stem from him.

Another direct student of Gampopa is Barompa Darma Wangchuk who started the Barom

Kagyu lineage, home to many great masters. His student was Trishi Repa, who became a

teacher of the Chinese emperor, and his teachings continue to this day.

The Vajradhara Prayer speaks of “the four elder lineages” and these come from Gampopa

and his nephew Gomtsul, who were very similar in their realization. There were no

students of Gampopa who did not also receive teachings from Gomtsul as well. These four

lineages are the Tsalpa Kagyu, Karma Kagyu, Barom Kagyu, and Pakdru Kagyu; some

add the Densa Kagyu to make five. These are called the elder lineages as they all come

directly from Gampopa and his nephew Gomtsul; the younger lineages all come from the

students of Gampopa’s students. This is an extremely important point because one might

misunderstand (especially if the term che is translated as “greater” and chung as “lesser”)

and think that the four elder lineages are better— more powerful, valuable, or famous—

and that the eight younger lineages are not as good—being smaller, weaker, or not so

important. But this is not the case. The direct disciples of Gampopa and Gomtsul are the

elder, and the next generation stemming from them, especially Pakmodrukpa, are known

as the younger.

Some writers say that the term four elder and eight younger (che bzhi chung brgyad ) was

not there before Jamgon Kongtrul Lodro Thaye, a contemporary of the Fourteenth

Karmapa, but this is not correct. In writings of Taklung Shabdrung Ngawang Namgyal, who

lived at the time of the Tenth Karmapa, we find this term so it predates Jamgon Kongtrul.

When translating the Kagyu Monlam Prayer Book, we decided to use the terms “elder” for

the direct disciples of Gampopa and Gomtsul and “younger” for the lineages of their

students. This way of translating also follows a tradition related to three families of Ling

Gesar, in which these terms che, chung, and also bar (middle) appear: the first was the

lineage of the elder and the second of the younger, which was actually more powerful. So

in Tibetan the term che can mean “the elder brother” and chung can mean “younger

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brother .” It’s very important to be clear about this so that we do not use the term to mean

than some lineages are better than the others.

Since this is a Drupgyu Karma Kamtshang gathering, it might be useful to explain this

name, too. Drupgyu (sGrub brgyud ) refers to the practice lineage; Karma is from Karmapa,

the one who performs the activities of all the buddhas; and Kam comes from Kampo

Gangra, the name of a place in Lithang in Eastern Tibet; Tshang literally means “nest” and

by extension, “dwelling or place,” so the name could be translated as “the Karmapa’s

practice lineage from Kampo Gangra.” This sacred place of Chakrasamvara is where

Gampopa told Dusum Khyenpa to practice, and if he did, his activity would spread

throughout Tibet. Dusum Khyenpa’s final realization was also here at Kampo Gangra.

In addition to the name of Karma Kamtshang, we also find Karma Kagyu ( Kar ma bka’

brgyud ). The first Karmapa, Dusum Khyenpa, was not popularly known as Karmapa,

though in a vision he had received this name as the performer of the activities of all the

buddhas. People have different theories about the origin of this name. Some say that it

comes from the fact that the Dusum Khyenpa stayed for a long time in Karma Gon, and so

his lineage took its name from this place. Some historians say the name Karmapa was

given only to the second Karmapa, so the Karmapas begin with him, and Dusum Khyenpa

is then considered the first holder of the Black Crown. So there are different ways of

explaining the origin of the name Karmapa and, by extension, of Karma Kagyu.

There is also a variety of predictions about the number of the Karmapa’s incarnations.

Chokgyur Lingpa wrote that for seven generations, the Karmapa’s rebirth or reincarnations

(yangsi, yang srid ) will appear and then there will be thirteen manifestations (trulpa, sprul

pa) making for a total of twenty-one. There is a prediction from Guru Rinpoche that the

Karmapa will have only seven reincarnations. The Fifth Karmapa predicted that there will

be twenty-five. Drupchen Nyakre Sewo stated that there will be 1002 Karmapas, and

though they might not be throne holders or carrying the name of the Karmapa, they will be

performing the Karmapa’s activities, so it is said that the Karmapa’s activities will not

finished until all the activity of the 1000 buddhas comes to a close. Others say that his

activity will last until the end of samsara.

Let us take a brief look at the differences between what are known as reincarnations and

as manifestations. A manifestation arises from its own basis, or foundation, and there can

be many manifestations. For example, an arhant can produce manifestations, but they

have no independent power to think or act for themselves; the basis that produced them

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(the arhant in this case) must first think and act. By contrast, manifestations of the Buddha

can think and act on their own. Now in the case of a reincarnation, the basis of

manifestation itself takes rebirth. Further, the way manifestations happen depends on the

capacity of the people who are manifesting. For example, if they have the level of

realization, they can emanate manifestations of their body, speech, mind, qualities, andactivity.

Tulkus can be recognized in two main ways: through connection and through similarity. Not

all tulkus are manifestations of buddhas or bodhisattvas. When people make powerful

prayers, practice well, maintain good conduct and discipline, and gather the

accumulations, they create the auspicious connection to take birth as a special individual;

due to the aspirations they have made in the past, they will now have the capacity to help

numerous living beings. A highly realized master can see this potential and will give them

the name of a tulku. This benefits them in developing their positive potential as they will

have more opportunities to increase their merit and wisdom will come to them. Since their

aspirations are genuine, they are able to benefit others. In a lighter tone, His Holiness

added that we cannot call everyone a tulku. If we did, who would be left to offer respect to

the tulkus?

Through many generations, the Karmapa has had uncountable numbers of students; the

greatest among them, he recognized as having attained his level of abandoning what is

negative and attaining what is positive. These disciples are known collectively as the father

Karmapa and his heart sons (rgyal ba yab sras). Their relationship is that of a teacher and

student, but calling them father and son points to their special connection: a father does

not have so many children, and a teacher can have many students. His Holiness

presented the heart sons in their historical order.

Shamar Rinpoche

The first of these special students is the Shamarpa. The Second Karmapa, Karma Pakshi,

predicted that about one hundred years later, he would have two reincarnations with the

equivalent level of abandonment and realization, even though they would be described as

teacher and student. One of them would wear the Black Hat and the other a Red Hat. This

lineage of enthroned reincarnations continued through to the Tenth Shamarpa. At this time,

problems arose and so the Tibetan government did not allow his reincarnations to be

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recognized or enthroned.

Just previous to this Tenth Shamarpa, there were two claimants for the reincarnation of the

Ninth Shamarpa, because two lamas had recognized two different children. Due to

Chinese influence, there was a lottery system of selecting a name from a golden vase, so

in this way, Tashi Tsepay (his family name) Shamar was enthroned. The second

reincarnation, Nam Ling (his family name) Shamar continued to take birth up to the time of

the Fifteenth Karmapa.

When the Tenth Shamarpa passed away, there were three generations of lamas who were

said to be reincarnations of the Shamarpa, but they were not enthroned. Therefore, if one

counts all who were enthroned, the present Shamarpa is the eleventh, and if one counts

those who were not enthroned, he is the fourteenth. Since for three generations, the

Shamarpas were not enthroned, when the Sixteenth Karmapa came to India, he asked the

Fourteenth Dalai Lama to allow the recognition of Shamarpa. His Holiness gave his

consent, and this is how the present Shamarpa was enthroned.

Situ Rinpoche

The First Situpa was a direct disciple of the Fifth Karmapa, Dezhin Shekpa. Since then the

Situpas held responsibility for the seat of Karma Gön, one of the three main seats of the

Karmapa. In general, all the Situpas were important but especially so was the Eighth Situ

Chokyi Jungne, also known as Situ Panchen. When Karmapa and Shamarpa went to

China, Situ Rinpoche requested to travel with them, but the Karmapa asked him to remain

in Tibet. As it happened, on the way to China, both the Karmapa and Shamar Rinpoche

passed away within a few days of each other, so the responsibility for the lineage fell on

the shoulders of Situ Rinpoche. He carried this responsibility magnificently and engaged in

vast activity. He established Palpung Monastery in Kham and helped to preserve allaspects of Tibetan culture. He was a great scholar in all the branches of study found in

India and Tibet as well as a superb artist. We owe Situ Chokyi Jungne tremendous

gratitude.

After the Fourth Situpa, Mingyur Chokyi Gocha, and the Fifth Situpa died at a young age,

yet his incarnation is still counted among the numbers of Situpas, making the present one

the Twelfth Situpa. Another Situpa, Lekshey Mrawa, (born between the Seventh and Eight

Situpas) was recognized, but at that time, the Kagyu school was undergoing a period of

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weakness. Since the members of the family were rather arrogant, they did not offer their

child for enthronement, so this incarnation died at a young age and is not numbered

among the Situpas.

The Eleventh Situpa was a serious person who published all the words of the Eighth

Karmapa Mikyo Dorje, including his profound commentaries, so it is thanks to him that we

still have these texts. He also established a shedra or an institute for the study of Buddhist

philosophy. We will talk about the present Situpa on the last day of he Monlam.

Gyaltsap Rinpoche

The First Gyaltsap Rinpoche, Goshir Paljor Döndrup, was a contemporary of the author of

our text, Pengar Jampel Sangpo. Both masters were teachers of the Seventh Karmapa,who received the vinaya and ordination from Pengar Jampel Sangpo and most of the

teachings and transmissions from the First Gyaltsap Rinpoche.

Pengar Jampal Sangpo was also known as Lama Rinpoche Wang Gyapa (Precious Lama

with Hundreds of Empowerments) as there was not one empowerment he did not have

from all the lineages. This came about because the Sixth Karmapa knew that he would be

his teacher in the next life, so he sent him everywhere to receive all the reading

transmissions, empowerments, and instructions, which Pengar Jampal Sangpo could then

pass on to the Seventh Karmapa, allowing all of this precious Dharma to remain intact in

Tibet.

After this first incarnation, the Gyaltsap Rinpoches incarnated in unbroken succession.

During a war between Central and Western Tibet, which involved the Mongolians as well,

the Karma Kamtsang school suffered greatly and almost disappeared. Using skillful

means, the Eighth Gyaltsap Rinpoche made a connection with the Mongolian leader

Goshri Khan and, thereby, was able to save Tsurphu Monastery and preserve the

Kamtsang lineage as well as other Kagyu schools. That the Kamtsang Kagyu remains

today is thanks to Gyaltsap Rinpoche.

Pawo Rinpoche and Treho Rinpoche

In the Kagyu tradition, the First Pawo Rinpoche, Tsuklak Trengwa, was a supreme scholar

of the history of Tibetan Buddhism, and to this day his history is still highly respected and

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widely read.

We do not know much about Treho Shabdrung Rinpoches. It is said that his name is one

of a certain position or rank, of which there are two, senior and junior. The one included in

the six father and sons is the junior one. His incarnations have continued.

This has been a brief introduction to the five sons and their father, the Karmapa.

Tomorrow, we will continue this discussion of the lineages that have given us such a rich

heritage of scholarship and practice.

Session Two: Material things cannot bring true happiness


Gyalwang Karmapa began the second day of his teachings on the Vajradhara Lineage

Prayer by providing further explanations on the previous day’s teachings on the history of

the Karma Kagyu lineage. His Holiness spoke at length on the role of Jamgon Kongtrul

Rinpoche in the history of the Karma Kagyu tradition.

He said that Jamgon Lodro Thaye is the first Jamgon Kongtrul Rinpoche and his

reincarnation, Jamyang Khyentse Oser, was born as the son of the Fifteenth Gyalwang

Karmapa, Khakyab Dorje. The Fifteenth Gyalwang Karmapa decided to include him as

one of the heart sons, along with Tai Situpa, Shamar Rinpoche, Gyaltsap Rinpoche, Pawo

Rinpoche and Treho Rinpoche. Including the Karmapa, this brought the total number of

heart sons in the Karma Kamtsang tradition to seven. Gyalwang Karmapa said Jamgon

Kongtrul was clearly predicted in the prophecies of Lord Buddha. He said Jamyang

Khyentse Wangmo and Jamgon Kongtrul Lodro Thaye were extremely influential figures in

the rime or the non-sectarian movement in Tibet. They propagated all the teachings of

Tibetan Buddhism.

They received all the empowerments and instructions available during that time. They not

only remained non-sectarian in principle but also actively practiced it. Jamgon Kongtrul

Rinpoche traveled all over Tibet and received transmissions from whoever had them. For

instance, there was a story about how Jamgon Kongtrul Rinpoche received a rare

transmission from a blind person. He read line by line and had the blind person repeat

after him, thereby receiving the transmission. How much effort they put into receiving

these teachings is something beyond our imagination.

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Jamgon Kongtrul Lodro Thaye also compiled the Five Treasuries, which run into hundreds

of volumes. He was so indefatigable, according to one story, that when he was over 80

years old and found it difficult to write, the pen was tied to his hand. His activities included

the composition, The Prayer for the Well-Being of Tibet, which is read during the Kagyu

Monlam. Jamgon Kongtrul Lodro Thaye personally used to read it six times a day.

The relationship between Jamyang Khyentse Wangpo and Jamgon Kongtrul Rinpoche is

so strong that it should serve as a role model for all of us. They were both each others’

student as well as teacher to each other. The Fifth Gyalwang Karmapa predicted that

anyone who had the opportunity to come in contact with Jamgon Kongtrul and Jamyang

Khyentse Rinpoche would be liberated from samsara (the same was also said to apply to

Terton Chogyur Lingpa.)

In addition, Jamgon Kongtrol Lodro Thaye is extremely important not only for the Karma

Kamtsang school but also for Tibetan Buddhism as a whole. His detailed notes on the

teachings and transmissions he received amount to one big volume, about 1,000 pages

long. It was published in Tibet last year and is a great source of information. Jamgon

Kongtrul’s work is invaluable for all those who want to know the history and details of the

13 tantric and sadhana practices, which originate from Marpa. We have preserved these

teachings so purely because of Jamgon Kongtrul’s efforts.

The Fifteenth Karmapa Khakyab Dorje and Jamgon Kongtrul Lodro Thaye enjoyed a great

relationship. The Second Jamgon Kongtrul Rinpoche, Jamgon Khyentse Oser, was the

son of the Fifteenth Karmapa Khakyab Dorje. Khakyab Dorje had great devotion to

Jamgon Kongtrul Lodro Thaye. Consequently, before he passed away, he had told the

Karmapa that he would come back as his son. Jamgon Khyentse Oser, the Second

Jamgon Kongtrul, was a great master of Mahamudra. The Sixteenth Karmapa would seek

the help of Jamgon Khyentse Oser whenever he had questions regarding Mahamudra.

Although he was the son of the Karmapa, he was said to have a very humble demeanor.

He was able to connect with everybody easily.

As you all know, the Third Jamgong Kongtrul Rinpoche — Lodro Chokyi Senge — was

extraordinary in both dharma and mundane activities. He was an important confidante of

the Sixteenth Karmapa, for whom he did a lot of work, including building and looking after

the Buddhist institute in Rumtek monastery in Sikkim. Unfortunately, he passed away in a

car accident. Many people believe if he had not passed away, the Karma Kagyu School

would not have become embroiled in so many conflicts. His activities were very

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widespread and many of you who met with him must still feel those connections. When the

Sixteenth Karmapa was ill, Jamgon Kongtrul went out of his way to serve his teacher. I

have heard that before he passed away, the Sixteenth Karmapa said, that even though he

might not have had the opportunity to pay back his gratitude in that life, he would do so in

the next life.

The Fourth Jamgon Kongtrul was recognized by me when I was just a child. When I was in

Tibet, there were some restrictions on recognizing reincarnations. In spite of these

restrictions, I was able to recognize over 40 trulkus, some overtly and some secretly. Of

them all, the clearest was Jamgon Kongtrul Rinpoche. With regards to the others, I had a

mixture of clarity and lack of clarity. But amongst all of them Jamgon Kongtrul was

extremely clear. I am confident that his activities will be beneficial for all of the Karma

Kamtsang tradition. His activities will be strong and stable. I also request all of you to

contribute and support him in his activities, for Buddhism in general and the Karma

Kamtsang in particular.

Since I have a knack of getting caught up in problems, I request all of you to support

Jamgon Kongtrul Rinpoche’s activities. In 2012, it will be 20 years since the Third Jamgon

Kongtrul passed away – and the bicentennial of the birth of the First Jamgon Kongtrul

Lodro Thaye. Consequently, the theme of the next Kagyu Monlam will be Jamgon Kongtrul

and his activities.

We have the teachings of Buddha because of Shakyamuni Buddha’s efforts and

dedication for many lifetimes. If we talk about Buddhism, it comes from the tireless work

and efforts of many great beings in the past. The Karma Kamtsang tradition is the same.

The school is flourishing because of the many masters who worked tirelessly. The fact that

we have a living tradition is due to the efforts of these masters. The teachings have been

preserved thanks to this great effort by a great many people. If we know what their

activities were and the efforts that they made, we will be able to appreciate it more and it

will help us understand the greatness of these teachings and the tradition, and to follow in

the footsteps of these masters. It will also help facilitate a certain kind of devotion and

appreciation to arise in our minds. Otherwise, if we take it for granted, genuine devotion

may not arise. It is therefore important to know the stories and be inspired by these

masters. Therefore, I am spending time talking about these masters.

Gyalwang Karmapa pointed out that as the head of the Karma Kagyu Lineage he also

finds it necessary to say a little bit about troubles that had befallen the Karma Kagyu

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School. He said since we are all samsaric beings, some attachment and aversion is

inevitable. He, however, said it is important to take a long view. He said that it is important

to be mindful and not fall into the trap of attachment and aversion because there is the risk

that it might lead to the disintegration of the Karma Kagyu’s golden lineage. Some

attachment and aversion might sometimes be necessary. Nonetheless, it is important fromour side to exercise caution and refrain from getting involved in conflicts. We have to

remain sincere, have a good heart and not do anything negative or harmful to others. This

will be important in the long run for the long-term interest of the Karma Kagyu tradition. He

said that it was difficult for him to talk about these matters but as the lineage holder of the

Karma Kagyu tradition, he had to say a little about these things. However, he could only

say so much and then it was up to us to think more about these matters.

Gyalwang Karmapa then came to the main teachings focused on the Mahamudra Lineage

Prayers, or Dorje Chang Tungma. He went on to explain the following stanzas:

Revulsion is the foot of meditation, as is taught.

To this meditator who is not attached to food and wealth,

Who cuts the ties to this life?

Grant your blessings so that I have no desire for honor and gain.

His Holiness further explained the Tibetan word shenlok . He said there are many different

translations of this word, such as “detachment,” “revulsion” and “disgust.” Gyalwang

Karmapa said that the closest meaning of the word is perhaps the feeling one experiences

when accidentally stepping upon a pile of feces on the road. While sometimes detachment

can be interpreted as being indifferent to both good and bad, Gyalwang Karmapa said he

does not think that is “shenlok.”

One of the most important yogis, Jetsun Drakpa Gyaltsen, a great Sakyapa master, said

that if you are attached to this life, you are not practicing dharma. If you are attached to

samsara, then it is not renunciation. If you are attached to yourself, then you are not a true

bodhisattava. If you are clinging, then it is not the right view. The Four Dharmas of

Gampopas are in essence the same. For a person to be totally liberated from samsara

there has to be e a hand, feet and the main body.

In addition, Gyalwang Karmapa said that for detachment or revulsion there is one-sided or

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incomplete detachment. For instance, if you were to put grass in front of carnivorous

animals, they would not eat it; that is not complete revulsion. If you put meat in front of a

deer, it will not eat it because deer are herbivorous. Also, most of the birds, except crows,

do not hoard things. These are all kinds of detachment but not complete detachment.

Rather, it is simply not in their nature to be attracted to them.

What do we mean by true renunciation, true detachment, or true revulsion? There are

three levels of detachment. At the very least, we need to feel revulsion with this life. At the

level of beginners, we see no use being attached to this life. If we are more advanced,

then we feel no attachment to samsara. If we are very advanced, then we are not attached

to peace or complete or partial peacefulness.

How should we feel disgusted with this life? This is my opinion, so I am not claiming that it

is correct: when we say we practice dharma, what we mean is that we practice it primarily

eyeing our future lives. If you just practice for this current life, then it is not real dharma.

Practicing Dharma is not for this life, it is for the long run. Of course, we have to earn a

livelihood but the main purpose of dharma is for the benefit of future lives. But if we get our

priorities wrong, dharma becomes less important. Most people have got their priorities

wrong and have got it upside down. Therefore, it can be said that whether you are a

practitioner or not depends upon whether you are looking at the short term or the long-

term benefit.

For instance, Milarepa completely gave up the welfare of this life. He lived in the Snow

Mountains, and he did not have anything to eat, nor did he have any companion. It is not

possible for us to follow his example because we might die of hunger, cold or loneliness. I

am not saying that everybody has to practice like Milarepa. But what I am saying is that it

is important to think about the long-term. As a dharma practitioner, our goal is the long-

term, and the rest is secondary. That is what we mean by the term dharma practitioner:

someone who prioritizes the welfare of a future life over the present life. For example, a

dharma practitioner can be a businessman, but his or her main goal is practicing for future

lives. In this way, if business is not so good, there is no major cause for concern, because,

as a dharma practitioner, business is only a secondary objective, not the primary one.

Though there may be problems with the business, there are other things that could be

done. There is no need to commit suicide.

There are many monks and nuns here. Some are true sangha, and others are not. Some

of them only come to take tea and bread or to collect alms. Attending Kagyu Monlam with

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material goals is not right because we are here to pray for world peace. On the contrary, if

we practice properly and accumulate merit, coming here will become meaningful.

The people who do not believe in future lives can also practice dharma. Generally there

needs to be some merit in order to generate belief in the next life. For instance, some of us

believe that our happiness comes from external or material things. If we look deeply then

material things are not the source of happiness. Many people from developed countries

have come to understand this. Material things do not bring lasting peace and happiness;

they produce more difficulties, more problems, and unhappiness. When we think about it

carefully, to only pursue material things is not the source of our happiness. We have to

understand that true happiness has to come from within, from developing a certain kind of

contentment. It is not based on gaining material things.

Therefore, having detachment, some kind of renunciation, or distaste for material things

will bring happiness to our lives. This is another way of understanding not being attached

to this life. Material things do not necessarily bring lasting peace. Real happiness has to

come from within.

So when we talk about shenlok , it is sometimes also said that “meditation” should not be

taught to the wrong person because then it will be used for wrong objectives. Meditation

has to be given to the person who has developed disgust with the samsaric state of being.

Therefore, the great masters have said meditation has to have the right ownership. The

foot has to be strong because with a good foot a person can walk towards enlightenment.

If you teach meditation to those who have aspirations only for this life, it will be used for

that purpose and nothing more. It is therefore important to use it in the right away.

Then Gyalwang Karmapa related three stories. The first one was one about Gyalwa

Yangonpa’s encounter with Zambala, the God of Wealth. Once Gyalwa Yangonpa was in

retreat and making a water offering to Zambala. Out of the water bubbles appeared two

Zambalas, one black and the other yellow. The Zambalas told him they wanted to give him

whatever he asked for. Gyalwa Yangonpa said,” I do not need anything because I live in

solitude in a remote area.” He told Zambala, “If you really want to give something, please

give it to the beggars.”

The second story was of Druptop Ugenpa, who was a student of Karma Pakshi and

Gyalwa Gotsangpa. He once came to Magadha in India. There he had a vision of the

Indian deity Ganesha. Ganesha offered to become his protector, if he made torma

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offerings to Ganesha and stayed in Bodhgaya for three years. In addition, Ganesha would

also offer him one third of the world. His Holiness said he was not sure whether the world

meant the whole world or just India. Gyalwa Gotsangpa responded: “I know that you need

meat and blood, which I cannot give you. And how long I stay in Bodhgaya is totally up to

me. Moreover, if you gave me one-third of the world, what would I do with it?” If you aretoo attached to material things, you end up losing your independence.

The third story was 900 years old. Once upon a time a rich man lived next door to a poor

man. Every evening, the rich man would hear the poor man sing and wonder why the poor

man was so happy. Was it because he had so little money? So one day, after the poor

man had gone out to go begging, the rich man left a huge piece of gold, as big as the size

of a goat’s head, in the man’s room. When the poor man came back, he was surprised to

see it. He thought that somebody must have forgotten it and contemplated ways to return it

to its owner. However, later he thought that it must have been left by higher beings, who

perhaps wanted to look after him because he was so poor. Then the poor man began to

make plans about how to spend the gold, how to invest the money and how to build a new

house. Lost in thought, he forgot to sing that night. Meanwhile, the rich man was watching

the poor man from the window. This proves we often lose sight of our goals. We pursue

wealth to seek happiness. This is not right. Material things will never bring us lasting peace

and happiness.

Session Three


The specialness of the 2012 Gutor

Gyalwang Karmapa began by describing how special Losar had been this year for him.For the first time since he came to India, there had been a complete Gutor Mahakala ritual,

including the empowerment, mantra recitation, the practice, the Cham dance, and the

concluding activities. The Gutor ritual itself had been a revival of a particularly important

text and melody. He hoped that those who were returning home at the conclusion of the

teachings would share his happiness.

However, he warned, there is the danger that such things, especially the Cham dancing to

which many people were invited, might be misunderstood and become a form of

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entertainment. He had heard that in Japan there is a parallel tradition, but there the whole

event becomes a form of meditation for both observers and dancers. It would be good if

the Tibetan tradition could be like that.

Refuge vows:

Following a request from some attendees, Gyalwang Karmapa conferred the refuge vows.

THERE ARE TWO FORMS OF REFUGE: repeating the refuge and taking the refuge vows.

Reciting the words and feeling inspired was one aspect, but taking the refuge vows you

have to make the commitment with the intention that it will be for the rest of your life, he

explained. The refuge vow is the basic foundation for all Buddhist vows.

His Holiness then gave a short teaching on the meaning of refuge.

Having taken the refuge vows there are some precepts to observe, instructions on whathas to be done and what should be given up. The usual analogy is the Buddha as doctor.

When we are ill we visit the doctor and he prescribes medicine for us. We have to follow

his instructions in order for our illness to be cured. In the same way the Dharma is the

medicine; we have to put it into practice. Otherwise there is little sense in claiming to be a

Buddhist. A man goes to the temple; he prostrates three times, and recites prayers. He

seems to be devout, but what did he pray for? That his enemy be destroyed, his enemy’s

family also, and so forth! That is not practising Dharma. The man has the appearance of being devout but he is not a Dharma practitioner.

It is important to realise that we do not go for refuge to please the Buddha; the practice of

Dharma demands that we understand what Dharma is and practice accordingly.

Continuing the teaching on the Vajradhara Lineage Prayer

Devotion

Devotion is the head of meditation, as it is taught.

As ones who pray always to the lama who opens

The gate to the treasury of oral instructions:

Please bless us to develop genuine devotion.

In the teachings of great masters such as the Nyingma master Longchenpa and the Third

Gyalwang Karmapa, in the Geluk tradition and the Sakya tradition, in all schools of Tibetan

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Buddhism, guru yoga is seen as the supreme medicine to cure all diseases; it is called

‘white ginseng’, a substance which can be used to treat all diseases in traditional

medicine,.

The English word ‘devotion” implies some sort of feeling which does not fully express the

meaning of the Tibetan word mögü [Tib.mosgus]. Mögü is a compound noun. The first part

mö implies longing, whereas the second part gü means showing deep respect and implies

the actions which follow from deep respect.

The best example of mögü in action is Jetsun Milarepa. He killed thirty-five people– that’s

a terrible thing. I doubt anyone here has such a heavy misdeed, commented the Gyalwang

Karmapa. Because of this great non-virtue, Milarepa felt that he had no choice but to

practice Dharma and he was desperately determined to find someone who could teach

him. He was not half-hearted about this. He had such strong resolution, unlike us. He

believed that he needed to do exactly what his teacher told him to do because he saw no

alternative. It is sometimes said that if you have mögü it is always foremost in your mind,

and everything else is coloured by this perspective of devotion to the lama.

Generally mögü can have different levels depending on the person’s capacity. Most

importantly, we have to focus on positive qualities in others. Even if we can only see one

positive quality, we need to accept it, rejoice in it, and respect it. By doing this we generate

our own positive qualities. Mögü does not come of its own accord. It has to be developed

step-by-step. We need to look at the people around us and focus on their positive

qualities; then mögü will develop naturally within us. If we only focus on their negative

qualities we will simply produce more negativity in ourselves.

Similarly, in the relationship between lama and student, it is important to concentrate on

the positive qualities of the lama, not the negative ones: seeing the lama’s positive

qualities, rather than their faults. There is even the danger that sometimes we may project

faults onto the lama. It is said that the lama is the mirror of the student. If our mind is full of

faults and negativities we may project these onto the lama.

But the lama is the spiritual friend, the Dharma friend whom we can trust. Therefore, when

we talk about mögü it means trying to implant all the positive qualities of body, speech and

mind which the lama has, in ourselves. It is said that if someone wants to attain

Buddhahood, mögü alone can be taken as the path. If you can really see the positive

qualities of the lama and try to cultivate them in yourself that is the main practice. There is

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no need to do anything else.

Lord Gampopa told his students, who included the First Karmapa, that he had done all the

hard work already on their behalf; he had completed all the practices and accumulations,

and undergone all the hardships. All they needed to do was to pray. Gampopa said that he

had put the Dharma into practice, especially the things which were most difficult, and

integrated them into his being, leaving his students only the easy and pleasant things to

do.

Gyalwang Karmapa continued: The great masters of the past have prepared the way for

us. They have undergone the hardships on our behalf and now it is all up to us. We have

to develop diligence and joyful effort, aspiration, longing and determination, so that we can

develop and activate all the lama’s positive qualities within ourselves.

As Milarepa said, “I have undergone hardships and completed all these practices for future

generations, so that there may be no obstacles for them, and they can develop positive

qualities unimpeded.” This is more than an intellectual understanding it has to be

internalized and become a living experience.

Shamatha meditation

This section is in two parts: shamatha [shinay] and vipassana [lhathong] meditation. The

third verse deals with shamatha.

The main practice is being undistracted, as it is taught.

As ones who, whatever arises, rest simply,

Not altering, in just that fresh essence of thought:

Please bless us with practice that is free of conception.

According to the Mahayana view, meditation is divided into that which is reflective or

analytical, which is linked with vipassana [lhathong], and placement meditation which is

linked with shamatha [shinay or calm abiding medtation]. However, within the Vajrayana, in

anuttarayoga tantra practice, even placement meditation can be a part of vipassana.

Placement meditation is the basis and extremely important both for the mundane path and

for the path beyond samsara. Actually, without it one cannot advance along the mundane

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path, because the main criterion for progress is stability of the mind, how one-pointed you

focus can be. Likewise stability of mind is necessary for a spiritual path. These days there

are so many distractions that it is very difficult to develop shamatha. In fact, some say it is

almost impossible, so it is better to recite mantra so that you are reborn in Dewachen or

Sukhavati.

Milarepa was fortunate to be born when he was. If he were to be born in the 21 st century,

even he might be distracted if he were offered i-phones and i-pads. He might begin playing

computer games!

Traditionally, there are two ways to develop shamatha. One is to go to a solitary place and

meditate undisturbed, but perhaps this is almost impossible these days.

The second way is not to go to a special place but to develop awareness of what ishappening in your mind and relax into the natural state. I suggest this is the best way in

this age, as it is almost impossible to be free of all distractions. You could go into the

Himalayas, up Mt Everest, and even there your mobile phone might ring!

In the text ‘being undistracted’ is a reference to the practise of mindfulness; mindfulness is

the guardian of our mind. If you are ‘undistracted’ you are aware of whatever thoughts

arise in your mind. For instance, if an afflictive emotion arises, you do not focus on it - the

object - but rather look at the subject, the point where the emotion is arising. And beingmindul of that, you see the freshness of the mind. You can watch the emotions arising in

your mind. That is meditation.

If you forget to look at the subject, if you are distracted by the object of the thoughts, and

lose your focus on the subject you will be distracted and you will have lost your meditation.

It is like the difference between throwing a stone at a lion and a dog.

If you throw stones at a lion, the lion doesn’t run after the stones, a lion will look for the

source of the stones and then attack the person throwing the stones –– you! So that’s the

end of the stone-throwing. Whereas, if you throw stones at a dog, the dog will chase the

stone, so you can throw another stone, and another, and it will chase after them.

If, when you experience an emotion, you follow it, then you will continue to follow as more

thoughts arise, and your concentration will be lost as you chase after them. In the end you

will be overwhelmed.

On the other hand, if, when a strong negative emotion arises, you look at the emotion

itself, focussing on it, your mindfulness will catch the nature of your mind. Then, even

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strong negative emotions lose their power.

Some people misunderstand the instruction “watch the thought” as meaning that they

should hold on to the thought or emotion, but that thought is already in the past. It has

gone. Nothing is permanent and powerful emotions keep changing. The awareness you

need to develop is an awareness of your mind, not of particular thoughts and emotions.Looking at the nature of the mind means being aware of that awareness.

Gyalwang Karmapa’s advice was to find an experienced master to teach you how to

meditate; listening to this talk is not enough.

Vipassana meditation

The second aspect of meditation is vipassana [lhathong] or analytical meditation, as

expressed in the verse:

The essence of thought is the dharmakaya, as it is taught.

Not anything at all, yet arising as anything,

In unceasing play we arise: Please bless us

To realize samsara and nirvana are inseparable.

Gyalwang Karmapa commented that, when we talk about the nature of thought as the

dharmakaya, it can be understood in two ways. The first way is that the nature of our mind

is emptiness. So the essence of thought is emptiness — is the dharmakaya.

The second way is to consider a strong negative emotion such as anger. This negative

emotion has two parts – clarity and awareness, and the klesha or negative part. The

knowingness and clarity part of anger will continue until enlightenment but the klesha part

has to be eradicated. In muddy water it is impossible to separate the mud from the water.

Likewise the sea and its waves cannot be separated. The waves are naturally part of the

sea. They do not disturb the sea. Sea and waves are inseparable.

This is the nature of the insepararbility of thoughts and the dharmakaya.

In the story of Milarepa it is said that we should first follow the vipassana path of reflection

and then develop placement meditation. However, if you are an advanced practitioner you

can begin with the latter. The nature of mind is clear light. It is said that ‘undistracted’ is the

actual meditation whereas loving kindness and compassion are the activity of the

meditation – the result.

When we talk about bodhisattvas, some are committed to work only for the purposes of

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others, some work for others and for themselves, and then there are some who work

mainly for their own benefit. His Holiness referred to an example he often uses: It is like

when a house is on fire. Someone is sleeping, when the house catches fire. He wakes up,

smells smoke and instinctively runs to the door in order to escape, but at the door, with

one foot inside and one foot outside the house, he remembers the other members of hisfamily still trapped inside the house, so turns around and goes back in to save them too.

If someone says they are working only for the benefit of others, it is usually not the

complete truth. We also benefit. Being concerned for one’s own welfare is fine, but there

should be a balance – we have to be concerned for the welfare of others as well, and this

concern is an outcome of analytical meditation. If you have ten apples, you will not be able

to eat them all at one time, and there is the danger that if you keep them, some will

become rotten before you get chance to eat them. The solution is to eat one and giveaway the rest. But this seemingly unselfish act may result in benefits for you too. The

following day someone may have oranges and offer you one, or bananas and so forth.

When we talk about love and compassion it means we should never neglect the welfare of

others, we should always consider their welfare, but we can be concerned for our own

welfare too.

The aspiration

In all of our births may we never be separated

From the perfect guru, enjoying Dharma’s splendour.

Perfecting the qualities of the paths and levels,

May we quickly reach the state of Vajradhara.

Gyalwang Karmapa expressed his joy that the whole mandala of trulkus, rinpoches,

sangha and devotees had been able to gather together to participate in a great festival of

Dharma. He hoped that it would happen again and again, not just in the present life but in

future lives as well.

He said: I pray from the bottom of my heart, we shall have these dharma festivals again

and again, life after life; that we can work for the benefit of all sentient beings; That is my

principal prayer here, and I am sure you also share this aspiration.

In conclusion HHGK spoke about the unique power of the 2012 Monlam because of the

different factors which had come together; it was being held in a sacred place, Bodhgaya;

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it was being held at a special time, the Month of Miracles; both men and women were

praying together; the four pillars of the sangha were present together - bhikshus,

bhikshunis, upasikas and upasikis; and there was strong samaya between students and

teachers. All these factors increased its power.

Finally, His Holiness wIshed everyone enduring happiness and well-being.

Horst Rauprich from Karma Leksheling, the Gyalwang Karmapa’s centre in Germany, gave

a thank-you speech and the three day teaching concluded with a mandala offering to His

Holiness.

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Documents

Karmapa 17 - Vajradhara Lineage Prayer Teachings Monlam 2012