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Vol 4 l Issue 13

THE GREAT ILLUMINATOR

The eye of new awareness

Special Issue Monlam

WELCOME TO INAUGURATION KARMAPA AT REMEMBERING ’S KAGYU MONLAM & TEACHING AT NALA LADAKH SHAMARPA RINPOCHE LAST INTERVIEW Publisher’s Acknowledgement

WELCOME TO KARMAPA INAUGURATION KARMAPA AT REMEMBERING SHAMARPA RINPOCHE’S KAGYU MONLAM & TEACHING AT NALA LADAKH SHAMARPA RINPOCHE LAST INTERVIEW

Cover Photo © Tokpa Korlo

PUBLISHER & EDITOR IN CHIEF Pasang Sherpa

DAO Ktm Regd. 207 – 068 / 069

The publisher gratefully acknowledges the generous help of sponsors for their

www.vairochana.com continuous support. My sincere heartfelt appreciation for providing support and Vairochana: is a quarterly magazine. No part of this publication may be funding for Vairochana’s continuity. reproduced or transmitted in any form or by any means electronic or mechanical, including photocopy Dedication without written permission. Vairochana is not responsible for statements “Vairochana” offers this dedication to the expressed in signed articles or advertising claims. Triple Gem, or the three treasures, the

Your financial support is needed for Buddha, the and the . Vairochana continuity. Support from private individuals or company would Wishing everyone an inspiring and be greatly appreciated. You can enjoyable read ahead! also help us by subscribing or by becoming a sponsor of Vairochana future issues. Please send us your contact details at Pasang Sherpa [email protected] Remembering Shamarpa Contents 48 Rinpoche

Welcome to Kagyu Shamar Rinpoche’s Grand 6 Monlam 2015 54 Vision for

The meaning of Kagyu Shamarpa Rinpoche’s 20 Monlam by Karmapa 60 Final Words of Advice

Karmapa on Pilgrimage Shamarpa’s Life History 36 in Ladakh 68 in Pictures warmA welcome to the 2015

Images by Magda Jung & Tokpa Korlo

6 | www.vairochana.com Kagyu Monlam!www.vairochana.com | 7 It is our pleasure to welcome you to the 2015 Kagyu Monlam, led by His Monlam – The Path Holiness Thaye Dorje, the 17th Gyalwa Karmapa. Kagyu Monlam is one of the most important events of the year. It is the exceptional time when Karmapa, of Aspiration high of the Kagyu , and lay practitioners gather from The Tibetan word Monlam all over the world to meet, share, and practice together for the benefit of all can be translated “Path of Aspiration”. Although many sentient beings. We rejoice in your participation, celebrating our auspicious different aspiration prayers connection with Karmapa and the lineage. are recited during the Kagyu Monlam each day, the main is Sangcho Monlam, The Noble King of Prayers of Excellent Conduct, also known as the Wishing Prayer. This prayer comprises the final verses of the Avatamsakasutra and is a profoundly effective method of developing limitless . When the prayer is recited in unison at Kagyu Monlam, its power is increased one hundred thousand times or more. This contributes to the well-being and spiritual development of all sentient beings, helping all beings progress on the path. Kagyu Monlam – Shamar Rinpoche in , At the 2009 Kagyu Monlam, birthplace of the Buddha. Shamar Rinpoche gave an A Precious Event Since 1996, Thaye Dorje extensive teaching on the meaning of The Noble King of The Kagyu Monlam event is held and the late 14th Shamarpa Prayers of Excellent Conduct. every December at the Bodhgaya led the Shamarpa explained that Temple, where the Buddha achieved supremely meritorious event. Buddha Shakyamuni taught enlightenment while meditating After the passing of Shamarpa the Samantrabhadra Wishing under the great . Rinpoche last year, the 2014 Prayer to urge practitioners Bodhgaya is the main pilgrimage Kagyu Monlam was dedicated to emulate the aspirations, site for Buddhists of all traditions to his swift return, when many intentions, and actions of and is the sacred place that we can prayers were also recited at great , such as easily contemplate and connect the end of each day for the Samantrabhadra, for the benefit with Buddha’s enlightenment and fulfillment of this supreme of all sentient beings. By doing accomplishments. wish. It is said that the effect of reciting an aspiration prayer so, disciples can connect At Kagyu Monlam, hundreds of a single time at this holy site, with the power of the wish- enlightened masters, lamas, and and in the presence of great fulfilling accomplishments of lay disciples of the Kagyu lineage bodhisattvas such as His the bodhisattvas, who mastered recite meritorious aspiration prayers Holiness Karmapa, is more the Paramitas and are able to for world peace. The Kagyu Monlam powerful than reciting it a bestow the blessings of their tradition was revived in 1994 by million times on your own. accomplishments.

8 | www.vairochana.com www.vairochana.com | 9 The Six Paramitas are the heart of the Path and this particular prayer is the heart of the Paramita of Aspiration, a component of the Paramita of Wisdom. Shamarpa explained that by accomplishing one Paramita in the proper way, all Paramitas will be perfected. The perfection of the Paramitas is the realization of limitless bodhicitta,which is none other than the attainment enlightenment for the benefit of all sentient beings.

10 | www.vairochana.com www.vairochana.com | 11 His Holiness Thaye Dorje, The the 17th Gyalwa Karmapa, explains the meaning of the Kagyu Monlam Great Kagyu Monlam and the Group Prayers group aspiration prayers.

12 | www.vairochana.com www.vairochana.com | 13 Corresponding to the pointed”, “accumulated”, individual aspirations and “accumulate” and “aspiring inclinations of his students Venerable Shariputra, if, for example, one this for that purpose”. the perfect buddha, Buddha drop of water falls into a large ocean it Shakyamuni, gave an will not vanish, but become inexhaustible, The practise of dedication immense variety of dharma and aspirations is extremely teachings. Yet all of these never-ending until the all-consuming fire important in that they change serve the purpose to gather at the end of an aeon. Likewise the roots even a tiny amount of virtue into something extremely the two accumulations and of virtue fully dedicated to enlightenment to purify the two types of vast and inexhaustible. obscuration. will not vanish, but become inexhaustible, The Buddha taught this never-ending until one’s achievement of for example in the Arya The foremost among Akshayamati Nirdesha : these methods enabling a the heart of enlightenment. practitioner to gather the two “Venerable Shariputra, if, for accumulations is bodhicitta example, one drop of water based on great falls into a large ocean it and the virtue accrued will not vanish, but become thereby. On this basis, the inexhaustible, never-ending fruition of the enlightened until the all-consuming fire at state with its two buddha- the end of an aeon. Likewise kayas is attained and the the roots of virtue fully unsurpassable method to dedicated to enlightenment accelerate this attainment will not vanish, but become is the practise of dedication inexhaustible, never-ending and aspirations (mon-lam). until one’s achievement of the heart of enlightenment”. A spiritual path comprising the practises of dedication In general, whatever type and aspirations is not found of virtue one practises on in any other religion. It is the Mahayana path, one thus an extraordinary feature sets out with generating of : virtue is great compassion and dedicated towards all beings’ bodhicitta. One then does complete enlightenment and the actual practise based aspirations form the link to on wisdom which does not of virtue to be dedicated this unsurpassable fruit. conceptualize in a perceiver, whereas mere aspirations perceived and perceiving, Ascertaining this practice to don’t. The original and finally, one has to seal be specific to the Mahayana, term for (the Tibetan word) the virtue by means of the noble once “Ngowo” (which in English dedication and aspirations. said: “The bodhisattvas’ translates to “dedication”) aspirations, their vast is “parinamana”. It literally Furthermore, the Buddha conduct and their dedication means “complete change”. taught in the - were not taught in the The original Sanskrit term that whatever minor or shravaka-path”. for (the Tibetan word) major virtue is practised “Monlam” (which in English during the various days As to the difference between translates to “aspirations”) commemorating great dedication and aspirations: is “pranidhana”. It literally dharma-occasions such as dedication requires roots means “fully settled”, “one- the Month of Miracles, the

14 | www.vairochana.com www.vairochana.com | 15 Month of Vesakh, the Descent from Heaven etc. at sites associated with the Buddha’s activities such as Bodhgaya, Lumbini etc. is – due to the power of the place and time – multiplied a hundredfold, a thousandfold etc. Therefore, to practice the accumulation of virtue such as making offerings to the Three Jewels with a large monastic sangha- community is said to be especially powerful. In the same sutra it is taught that the monastic sangha symbolizes the Three Jewels, that they are authentic recipients of offerings and the main reference for the accumulation of . Thus it is extremely important to make offerings at special places to the monastic sangha, to seal the accumulations of merit deriving from teaching, debating, meditating, gathering and reciting by means of practising the dedication and the aspirations, and to do so carefully and sincerely. It is just as , the foremost of siddhas, said: “The great meditator who practises in a cave and the benefactor who provides for his living will – due to dependant occurances – attain together, and the heart of dependant occurances is dedication.” Likewise, regarding the practise of aspirations: taught in his Shiksasamuccaya that the ten types of countless aspirations of bodhisattvas as taught in the sutras are subsumed in the “Aspirations for Excellent Conduct”. Then there are further great aspiration prayers such as the “Aspirations from Maitreyanatha’s Hagiology” directed towards the attainment of enlightenment once the ten paramitas are fully perfected. Furthermore there are the “- Aspirations” associated with the etc. They all consitute the skillfull path enabling oneself and others to attain enlightenment swiftly. Thus they are held in high esteem by the buddhas and the bodhisattvas. On April 10th, 2007, I, , who is blessed by carrying the name of the 17th Karmapa, have made these aspirations and wrote this at my residence in so that all participants who are fortunate to take part in the great Kagyü Mönlam at the supreme place Bodhgaya (in ) will generate a pure state of mind

16 | www.vairochana.com www.vairochana.com | 17 18 | www.vairochana.com www.vairochana.com | 19 Inanguration and Teaching at Nala by Thaye dorje his holiness the 17th Gyalwa karmapa

Images by Tokpa Korlo

20 | www.vairochana.com www.vairochana.com | 21 22 | www.vairochana.com www.vairochana.com | 23 November 6, 2015 On October 31, 2015, Thaye Dorje, the 17th Gyalwa Karmapa, arrived in Nepal to lead the inauguration and consecration ceremonies of Dhagpo Sheydrub Ling, a Buddhist boarding school for young boys. The magnificent project, founded by Maniwa Sherab Gyaltsen Rinpoche, is located in Nala, a small village south of Kathmandu, on a high hill overlooking the small, picturesque valley. The impressive is home to over 100 young monks and the curriculum is designed to instill the and qualities of their , Maniwa Sherab Gyaltsen Rinpoche, which will serve them their entire lives, whether they continue as monastics or pursue higher studies and join the workforce. The boys receive both a secular and non-secular education, including dharma teachings; Tibetan, Nepali and English languages; math; science; and health and hygiene. The school also organizes weekly football matches for the boys to encourage health and physical activity and various community service activities to teach them the importance of helping others. The inauguration program began on November 2, when Karmapa arrived for the ribbon-cutting and welcome ceremony, which was attended by high ranking Rinpoches and thousands of lamas and Tibetan, Nepali and foreign lay devotees. In the afternoon, cultural performances were held in the spacious main courtyard and included several lama dances, folk dances and performances of traditional music. The next morning, Karmapa led the consecration ceremony for the monastery and a was made to Karmapa by the lamas and monks of the school. On November 4, a tsok puja, led by Karmapa, was performed in the morning and, after lunch, Karmapa gave an Amitayus long life empowerment to almost 7,000 people. Karmapa’s program finished on November 5 with a ceremony and a teaching by Karmapa on Bodhicitta. In the afternoon, a mandala offering was made to Maniwa Sherab Gyaltsen Rinpoche in recognition and gratitude of his tireless bodhisattva activities and vast achievements.

24 | www.vairochana.com www.vairochana.com | 25 Karmapa’s Teaching: On the occasion of this program, this ceremony, it is a good opportunity to once again offer our appreciation and gratitude to Drupon Rinpoche Sherab Gyaltsen, for having raised this wonderful Vihara, temple, or monastery, despite the obstacles that this country has recently faced. And it is not just for constructing this temple, but more than that. For many years, Drupon Rinpoche has put all of his energy into fulfilling the wishes of his teacher, my predecessor, the 16th Gyalwa Karmapa, Rangjung Rigpe Dorje. Although this nation, this country and its people have strong roots in Buddhism, there is nevertheless a continuous need for support and effort to maintain this development and activity of the Buddha dharma, and I see all of the activities of Drupon Rinpoche as a reflection of what is required; so I thought that we should once again take this moment, this opportunity, to offer our appreciation.

I have also been asked to say a few words about the Buddha dharma. Since we have devotees here not only from various parts of probably the best way to make and individuals with a keen Nepal, but also many dear use of this time. So that is what interest, a genuine interest in the practitioners and friends I will be doing. Buddha dharma who have come from various parts of the for this occasion. Therefore, I world, both the far West Most of us here are individuals thought it’s important to convey and the far East, I thought who already have a connection a few basic words about the that if I say a few words with the Buddha dharma. message that Buddhism tries to and if, together we generate Nevertheless, I am also sure that convey, although most of us may bodhicitta, that this is there are a number of admirers have heard them many times.

26 | www.vairochana.com www.vairochana.com | 27 What the Buddha dharma tries to convey, relating to past memories, past events (even Through this journey of gaining a larger view or for comforts in our life is not to try and summarize it in just a few words, as far as past lives). Similarly, with the same or vision – or actually, more experience – then everything. Then we become more and more is how to find essence in this life, or how to logic, there is also a possible future, possible we automatically become aware that seeking drawn, initially, towards liberation, or what make this life meaningful. And this means, as occurrences according to our actions in this only for pleasures or joys or comforts for is known as Moksha , meaning some sort of a first step, to find a way to relate to cause and present life. future lives is also very tiring and very time- freedom or escape, in some ways, from these effect, particularly cause and effect in terms consuming. It first requires us to accumulate comings and goings, which is another term of karma. And by doing so, we automatically In this way, going back to the words, ‘finding great amounts of merit through extremely for the well-known samsara; meaning that become aware of what is decent, what is not meaning in our life’, these words gain an even hard work, and the end result, which is the it is an environment where there is so much decent, what is proper, and what is not proper. deeper sense. It is not just about following and experience of those comforts, is very short- happening and yet without much purpose, being watchful of cause and effect in this life, but lived and perishable. And not just perishable without much meaning. So therefore, this idea And by understanding these facts, over time, at the same time, by using the means of causality over the course of time but it can also perish of Moksha , the idea of liberation comes. then not only does it help us improve our to find happiness not just in this life, but in future within a very short space of time; sometimes temporary state of mind, it also helps us lives as well. With this kind of progression, we it can be interrupted in the middle, or even in Of course, over the course of time, this idea reflect. It helps us realise that life is not just become more and more aware, more and more the beginning. of liberation also improves. According to about this present existence, the memories bent on accumulating merit, not just for this life, the Buddha dharma and according to its and the experience of this present existence, but for future lives as well. And in this manner, And so therefore, given these various facts, we instructions, guides, we become aware that but that there is more to it. It helps us realise we become more and more noble as a person become more and more aware that spending again there is more to this quest, or this that there must be a stream of consciousness, and eventually find meaning in our lives. energy to accumulate merit just for a good journey of finding essence or meaning in

28 | www.vairochana.com www.vairochana.com | 29 our life, that liberation, again, is not everything. According say. Therefore, we must make use of this time and not waste it. to the ways of Buddhas and Bodhisattvas, there is in fact a As it is said in a prayer: if the bodhicitta has not been generated, method or a way where we can focus on accumulations and we must find a way to generate it. Once it is generated, we dedicating them, aiming them towards something that is must find a way to ensure that it does not decrease, but timeless, towards something that is immeasurable, towards constantly make efforts to increase it. And not only increase it something that is almost, in a way, unlimited in terms of its to an average level, but to increase and develop it to its fullest benefit. And that method would be none other than using or limit, which is of course limitless. So we must make the best directing our mind towards what is known as changchub sem use of this opportunity and make the most of it. in Tibetan or bodhicitta in Sanskrit, the English translation of which is ‘enlightened mind’, or the generating of our own Having said all of that about the importance of generating mind towards enlightened phenomena. bodhicitta, of course this is easier said than done without the proper requirements having been acquired. Although there are Right now, the conditions that we are in are such that we many requirements, the most essential one, which has been have those opportunities, we have the time, we have all the conveyed to all of us by none other than the Buddhas and requirements to actually direct, or one could almost say Bodhisattvas of the past and, of course, also by those that are bend, our thoughts towards this enlightened path. There are still present in our era, is generating and recognizing the nature many occasions where we may ourselves have been reborn of what is known in Tibetan as jampa and nyingje , in Sanskrit as human beings, many times over, but without much benefit as karuna and maitri, and in the current English translation as or result. We can see, even in this present life, that if we look compassion and loving-kindness. we can see countless rebirths of human beings, because there is a presence of human beings around the world. But if we These two main aspects of the mind are essential – something examine it carefully from the Buddha dharma’s perspective, it that we cannot do without. Having said that, whenever is difficult to say that such existence is a precious one, simply those two names are mentioned, it should be understood because there is a lack of making use of this precious time to that it is implied that they are inseparable from wisdom: develop bodhicitta. not just common pity or sympathy, but a type of compassion, a type of In our case, no matter what, the loving-kindness, a conditions that we have type of caring are such that it is that comes with extremely fertile understanding, to plant the seed with experience, of this wonderful with knowledge, organic plant, and so this becomes metaphorically speaking, very important. that is bodhicitta – the ‘tree of enlightenment’, one could

30 | www.vairochana.com www.vairochana.com | 31 For us, the first thing to do before truly generating bodhicitta is to find a way to recognize this. This means to understand the theory, the idea, and of course nowadays we can come across such knowledge far more easily than in the past, because there is a variety of available information that describes karuna and maitri . But, just the theory or the idea of it is not enough: we need to have a direct experience, a direct understanding of what compassion and loving kindness are. Otherwise, they just become one of the many things that we know and that are not actually of benefit.

Therefore, I think the first stage for us is to truly put all of our efforts into understanding the meaning of compassion and loving kindness, and this can only happen with the support of authentic teachers, those who have also the direct experience of these phenomena. So in this case, and even though it may present challenges on the way, now is the time we must put all of our efforts into accomplishing this part.

If we look at the past lineage masters of our Kagyu tradition, starting from the very founders of our lineage, we can see that they have become those great masters simply because of their effort, through sheer hard work and great effort. And so this is one trait that we as their descendants, one could say, must try to develop also and put hard work where it is needed, where it is truly needed. If we do that, then there is an opportunity where the realization of bodhicitta can actually happen, and from then on, the journey becomes far smoother, far easier than we can imagine.

One of the famous quotes by Shantideva, the Mahabodhisattva from ancient times, says that once we have generated bodhicitta, from then on – whether we are sleeping or eating or walking or going through our simple daily tasks – without much effort, the merit that has been accumulated will bear its 32 | www.vairochana.com www.vairochana.com | 33 emotions, we must instead express compassion and wisdom. If we are able to do that, then we are making the best use of the environment that we are born with. And so with that kind of understanding, please generate bodhicitta, not just for this occasion, but for all times, from here onwards until our last breath in this life. By doing so, we will establish connections with our future lives so that we will continue this wonderful generation of bodhicitta.

In the Bodhisattva vow, please pay attention and follow very closely the intention of aspiring to benefit all sentient beings and wanting to accomplish all of that by yourself, through any means. One does not necessarily always have to do this in a grand and spectacular manner, such as vanquishing tens of thousands of foes externally; but more than that, from within, meaning through whatever means of applying compassion, applying loving-kindness and applying wisdom to actually vanquish the emotions, to vanquish the karmic debts from within, so that the root of all the obstacles and challenges is actually destroyed. So with that kind of understanding, then please, recite these words:

Until I have reached the heart of enlightenment fruit effortlessly, almost like having a very high begin with, to be focusing on the individuals that rest of the sentient beings. We can relate to a I take in the Buddhas. interest rate on the growth or the development are very close to us. number of sentient beings in many ways and In the same way, I take refuge in the dharma and the of the bodhicitta’s merit. So until we reach there, become extremely close to them only thanks assembly of Bodhisattvas. we must put all of our energy into recognizing, Of course, eventually, the aim is that we try to to the connection we have developed with our Just as all the previous Sugatas, the Buddhas understanding what these basic truths, facts and develop equanimity and closeness to all sentient parents and individuals that we have come Generated the mind of enlightenment qualities are that the Buddhas and Bodhisattvas beings, regardless of their various differences, to know in this life. Without this wonderful And accomplished all the stages are trying to convey: the qualities of karuna and history, backgrounds, and so on. And so in order bridge we will never know how similar we are Of the Bodhisattva training, maitri, compassion and loving-kindness. Of to do this, the first step seems to be none other to the rest of the sentient beings. Therefore, So will I too, for the sake of all sentient beings, course, those are none other than aspects of the than thinking of the individuals that we have to make use of this fertile ground of family is Generate the mind of enlightenment mind when it focuses on the most basic fact: come to know in this life: from the moment of extremely important. And accomplish all the stages seeking happiness or, more than that, seeking our birth, the very first beings that we came to Of the Bodhisattva training peace. And at the same time, the other aspect, know, such as our biological parents or siblings, At the same time, of course, as beginners we the loving-kindness again aspiring or wishing to and the relationships that we have developed must proceed with caution, meaning that With this, we have generated the enlightened be free of any hindrances that could actually stop either with our biological parents, or various there is a risk of being confused between mind, or bodhicitta. We have done this ourselves or others from acquiring this happiness other kinds and forms of guardians. our compassion and loving-kindness and ceremoniously just now, but it should not be or peace. And so that becomes our first goal – the experience of attachment that has come limited to just participating in the ceremony one of the main goals. The idea of family has developed over the to grow with time, the afflictive emotions. itself. More than that, the development of the course time. And family seems to be the most Therefore, we must proceed with caution, bodhicitta has to take place within ourselves. Before I recite the text which is both the procedure important environment where we develop our so that emotion doesn’t get the better of us. That can only happen with our own effort, with and the ceremony to generate bodhicitta , we must practice of compassion and wisdom. Without Instead, tread with caution, with awareness, our own energy, so every moment from here develop an intention, the motivation of the right it, then we have simply nowhere to relate to, so that at every turn where normally we might counts. Therefore, I ask all of you to do your kind, in order to proceed with that. This means, to nowhere or no way to find a connection to the express attachment and various kinds of very best, and thank you.

34 | www.vairochana.com www.vairochana.com | 35 Karmapa on Pilgrimage in Ladakh Images by Tokpa Korlo

36 | www.vairochana.com www.vairochana.com | 37 On 26 August 2015, thousands of devotees greeted Thaye Dorje, His Holiness the 17th Gyalwa Karmapa, on Karmapa’s first visit to the majestic land of Ladakh. Karmapa came to “Land of High Passes” to inaugurate the historic Karma Dupgyud Choeling Monastery and visit many sacred pilgrimage sites and . At the Leh airport, Karmapa was officially welcomed by His Eminence Choeje Togden Rinpoche, Venerable , dignitaries from monasteries of the Drukpa Kagyu, , , and Bonpo Schools, various lay , and thousands of Ladakhi and foreign devotees. Karmapa immediately traveled in a convoy of 200 cars from Leh to Karma Dupgyud Choeling Monastery along roads lined with piles of carved mani stones and thousands of devotees. The welcome ceremony at Karma Dupgyud Choeling took place in the old shrine room where Venerable Chime Rinpoche and his team, offered a mandala to Karmapa.

38 | www.vairochana.com www.vairochana.com | 39 The Karma Dupgyud Choeling Monastery is the historic seat of Venerable Chime Rinpoche and was founded originally by the previous Venerable Chime Rinpoche, who built the monastery at the direction of the 16th Karmapa. In a terrifying storm in August 2006, Karma Dupgyud Choeling Monastery was destroyed by intense flooding and mud flows. The monastery lacked funds to begin construction right away but, in September 2008, the young Chime Rinpoche laid the first foundation stone for the new monastery.

40 | www.vairochana.com www.vairochana.com | 41 In the years that followed, construction could only occur during five to six months each year due to the harsh climate in Ladakh. It took more than seven years to complete the reconstruction along with the help and dedication of many monks and locals who did the construction work.

42 | www.vairochana.com www.vairochana.com | 43 The opening ceremony, held on 28 August, was led by Karmapa with more than 3,000 guests in attendance. The day began with a ribbon- cutting ceremony, followed by a butter lamp offering and prayers in the main shrine room. Speeches were given by Rinpoches and dignitaries in honor of the inauguration, including a short talk by Karmapa. Cultural performances were held in the afternoon, with elaborate lama dances by monks from various monasteries and traditional Ladakhi and Tibetan folk dances. The next morning, Karmapa led the consecration ceremony for

44 | www.vairochana.com www.vairochana.com | 45 the new Lhakang (shrine hall), shrines and statues on the grounds of the monastery. During the remainder of his 16 day visit in Ladakh, Karmapa traveled to various holy places and gave empowerments and blessings to many people. His pilgrimage included the sacred PangongLake where Karmapa gave refuge vows to locals and made naga vase offerings; Changla Pass (the highest pass in the world), where Karmapa made prayers and offered prayer flags; and visits to many monasteries belonging to Drupka Kagyu, Drikung Kagyu, and Sakya schools.

46 | www.vairochana.com www.vairochana.com | 47 Images by Salvador Magaz

The passing of the 14th Kunzig Shamar Rinpoche in June 2014 came as an immense blow to Remembering tens of thousands of devotees throughout the world -- and a sober reminder of Shamar the fragile, temporal Rinpoche nature of life. Images by Salvador Magaz 48 | www.vairochana.com www.vairochana.com | 49 hamar Rinpoche was many He also worked tirelessly to complete many things in his life: an indefatigable important dharma projects that were initiated champion of the Karma Kagyu, by the 16th Karmapa, including construction preserving the teachings and the of the Karmapa International Buddhist teachers of the precious practice Institute in Delhi. Shamarpa also completed Slineage, a profound teacher, a fatherly guide, a huge undertaking to print many copies of and sometimes a ferocious force that leveled the 225-volume (Commentaries on even the most stubborn ego. Apparent to all, the Sutras) that were gifted to temples and he was a learned scholar and highly-realized monasteries across the globe, and particularly vajra master. He was naturally inquisitive in India, regardless of creed or sect of and learned many languages in order to Buddhism. In those days, most monasteries share the dharma with all people, regardless did not have a copy of the Tengyur and did not of culture, country or race. Shamarpa was have the funds to sponsor any printing due to an accomplished scholar in both the sutra its size. and teachings of the Buddha and a master who perfected the highest level In 1994, Shamarpa reinstated the centuries- of Mahamudra. Possessing boundless old Kagyu Monlam tradition, which was first compassion and kindness for all beings, he established in old . The first two years worked tirelessly on projects over 30 years were held in Lumbini, Nepal, the birthplace to preserve and share the teachings of the of Buddha Shakyamuni. After two years, Buddha with students around the world. in 1996, the Kagyu Monlam was moved to Bodhgaya, India when Thaye Dorje, the 17th Beginning in the 1980’s, after the passing of Gyalwa Karmapa, first participated in the the 16th Karmapa Rangjung Rigpe Dorje, annual prayer event. Shamarpa assumed responsibility and administration of all Karmapa’s monasteries, Shamarpa had a great love of learning and retreat centers and lay centers in the world. a particular interest in developing education

50 | www.vairochana.com www.vairochana.com | 51 Images by Salvador Magaz centers throughout the world for both monastic In January, 2009 Shamar Rinpoche founded and lay practitioners. In India, Shamarpa the Infinite Compassion Foundation for the built Diwakar Buddhist School in Takdah, welfare of all beings and especially to promote Darjeeling, a primary school which offers animal rights. Shamarpa’s goal is to promote both secular and buddhist education to young the humane treatment of animals that are monks, and Diwakar Buddhist Academy raised for consumption. Instead of promoting in Kalimpong, which offers a education vegetarianism, Shamar Rinpoche instead in advanced to older advocates a transformation of the meat industry, monks. In Tibet, Shamarpa renovated historic such that animals will no longer be forced to Yangpachen Monastery, the official seat of the live and die in brutal conditions. in Tibet, and built a shedra there for the monks in residence at Yangpachen. In Shamar Rinpoche is the author of four books, Nepal, he opened a 10-year Mahamudra retreat which range in topics from mediation to center at Sharminub for senior lamas of the Mind Training () teachings to creating Kagyu lineage and began construction of the sustainable democratic political structures expansive Sharminub Institute for Buddhist in the world. His books include, The Path Studies for advanced Buddhist education for to Awakening, Boundless Wisdom, The both lamas and westerners. The Sharminub King of Prayers, and Creating a Transparent project construction continues after his passing. Democracy. Starting in 1980, Shamarpa taught at Karma Shamar Rinpoche’s vast endeavors and Kagyu Centers in Asia and the west that were dedication to alleviating the suffering of beings established by the 16th Karmapa. In 1996, during his lifetime were clear evidence of his he began establishing Bodhi Path Buddhist courageous conviction, infinite compassion Centers throughout North America, Europe, and patience. He left a great legacy of dharma Central America and Asia. The Bodhi Path non- activity through his global projects and a sectarian curriculum was designed by Shamarpa treasury of profound teachings. He left our himself and is based on the 11th century Mind world too soon and yet in doing so, taught us Training (Lojong) teachings of Atisha combined the most precious lesson of all: don’t waste a with shamatha and mahamudra . moment of one’s life.

52 | www.vairochana.com www.vairochana.com | 53 n 1993, Shamar Rinpoche established Sharminub Foundation to formalize his activities in Nepal and create a lasting connection with its Shamar Rinpoche’s people. The foundation was created as the seat of Rinpoche’s administration and the oversight body to construct and operate his many Grand Vision for Nepal Iprojects in Nepal. Shamar Rinpoche took great care in choosing the name Sharminub. In Tibetan, Shar means “to rise”, Mi means “no”, and Nub means “to set”. Rinpoche envisioned Sharminub’s activities as an inexhaustible and shining source of clarity and wisdom, like an eternal sun that radiates light in SHARMINUB INSTITUTE every direction. Sharminub Foundation’s activities are designed to spread the teachings of the Buddha through its monastic retreat centers and to promote research in Buddhist philosophy, art and science through Sharminub Institute, which is currently under construction in the Raniban region of the Kathmandu Valley. But more broadly, Sharminub Foundation was created to improve conditions for humanity and promote peace in Nepal, like so many other organizations Shamar Rinpoche established throughout the world due to his immense generosity and compassion. Sharminub Foundation is governed by a five member board, personally appointed by Shamar Rinpoche himself. The board is comprised of local community leaders and businessmen, who are tasked with administering and organizing Rinpoche’s activities, as well as constructing and operating his Nepal projects. At the time of his death, Sharminub Institute was Shamar Rinpoche’s most important project. The campus is located in the hills above Kathmandu, northwest of Swayambhu World Heritage site, and nestled at the edge of the coveted Balaju Raniban (“Queen’s Forest”). When completed, it will be a college of advanced for both monastic and lay students. Rinpoche envisioned Sharminub Institute as a premier academic institute to train dharma teachers, who would then share the dharma to all parts of the world. The college will have a Shedra for monastic students, offering a degree in advanced Buddhist philosophy. It will also offer traditional academic programs in Buddhist and Himalayan Studies for Nepali and western students. Ongoing public programs and seminars will offered on a variety of subjects including basic

54 | www.vairochana.com www.vairochana.com | 55 surrounding community. Phase 1 is expected to be to rapid development and assimilation of the finished in mid-2016, which will allow the Institute very essence of the teachings. Currently, 14 to open its classes and special programs. lamas from Kagyu monasteries in Nepal, Tibet, , and India are in strict retreat until 2017. Sharminub Foundation also operates the Sharminub Foundation plans to construct new dharma tenets, philosophy, meditation and even Nerajana Retreat Center at the top of the commercial spaces at the street level with retreat current events, such Himalayan ecology and the Sharminub Institute campus in Raniban. It is a accommodations for lay practitioners on the environment. Sharminub will be a place for all people long-term retreat center for senior lamas of the second floor, in order to create a steam of revenue to gather, learn and share ideas. Kagyu lineage, as a place to develop mastery to support the retreat center’s operating costs. of the Kagyu meditation practices according to But the Master Plan for Sharminub Institute is more ’s tradition, which combines both the Shamar Rinpoche also had plans for a number of than just an academic school. Rinpoche envisioned Kadampa and Mahamudra traditions. Rinpoche’s other dharma projects in Nepal, thereby expanding Sharminub as a place for advanced academic goal for the 10-year retreat center was to develop his activity in a country where he has a long and research, where scholars from all religious traditions true masters, in both theory and practice. illustrious connection from previous . could gather for discourse and enrichment. The His future projects include a Vajrayana Retreat Institute will house a world-class comparative The Nerajana Retreat Center first opened with Center in Matatirtha and a Lay Retreat Center religions library and serve as a translation center for only five qualified retreatants, personally selected in Thankot, which are under the Sharminub important , thus sharing more of the by Rinpoche, from 108 Kagyu lamas who Foundation umbrella. Although the site plans vast treasury of dharma and other sacred texts with volunteered to take the vows. Over time, four and concept rendering have been developed for people around the world. additional lamas joined the long-term retreat both properties, as well as the land surveyed and with Rinpoche’s approval. In order to create a financially self-sustaining graded, these projects are currently on hold until campus, Shamar Rinpoche’s Master Plan includes The Pharping Retreat Center is a traditional the Sharminub Institute project is finished. an international conference center; a resort for 3-year retreat center, also operated by Sharminub For more information on Sharminub Foundation visitors with an elegant rooftop restaurant; a guest Foundation. This three year foundation retreat and its activities, or to make a donation to the house for international workers living and working in trains lamas in the basic teachings and practices Sharminub Institute Construction Fund, please visit Kathmandu; and a commercial shopping center and of the Karma Kagyu lineage in a sequestered and www.SharminubNepal.org. medical facility to serve both the campus and the uninterrupted environment, which is conducive

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FINAL WORDS OF ADVICE

SHAMAR RINPOCHE’S LAST INTERVIEW

Images by Tokpa Korlo

60 | www.vairochana.com www.vairochana.com | 61 On May 27, 2014, Shamar Rinpoche gave his last interview at Dhagpo Kagyu Ling in France. In this short interview, Rinpoche’s final advice to students elucidates several key concepts of Buddhism’s timeless wisdom and discusses how one should approach meditation. In particular, his discussion of is an important reminder of just how fragile and short human life is.

Interview courtesy of Dhagpo Kagyu Ling

62 | www.vairochana.com www.vairochana.com | 63 Rinpoche on Bringing The Buddhist view follows the nature of Buddhism into Daily Life phenomena and, by knowing so, you can uddhism teaches the nature very perfectly. For example, everything … everything is cure the problems. impermanent. Nothing is permanent, so You develop the you should be aware of this. Therefore, you cure from within. Bshould not be surprised when you see something Since the cure is change. It is not permanent, so you should accept within, it is called an it and understand that things are not permanent. It’s a good subject. You can learn a lot from this subject antidote. Wisdom called impermanence. is the antidote. As long as you have And, the life of livings beings is not in permanent happiness. Sometimes you have short-lived happiness, ignorance, then you but it will change. Inevitably, it will change. So, yes, have the antidote of change is inevitable. You should know that the life of wisdom. living beings is always in some kind of unhappiness. If you go deeper into that nature, the stream of mind has no peace. Therefore, mind is not ultimately in the This is also If you think there is a chance to be from Buddhism, and you can use this happy state of mind ... the minds of living beings, our liberated or get out of this problem of knowledge to improve your wisdom. minds. That’s also something good to know. one profound subject that you suffering, yes there is. Why? It is naturally Whether you are in any lifestyle, you there. Naturally, you can eliminate the can use this precious knowledge to will learn from unhappiness. It is not that you have to improve your wisdom. Buddhism, and depend on somebody’s blessings. No, you can use it does not depend on that. The cure So all of this is good knowledge this knowledge is within you. As long as you have that you can learn from Buddhism. to improve this problem, then you can solve the You can practice this and you can problem. It is also the nature, the nature achieve this. Therefore, Buddhism is your wisdom. of phenomena. You have liberation great knowledge. The Buddhist view Whether you are there. Your mind can be liberated from follows the nature of phenomena in any lifestyle, your problems, from your ignorance, and, by knowing so, you can cure you can use because phenomena do not carry the problems. You develop the cure this precious any substantial existence or ultimate from within. Since the cure is within, existence. All phenomena carry the it is called an antidote. Wisdom is knowledge to quality of illusion. Phenomena are in the antidote. As long as you have improve your the state of illusion. This is also one ignorance, then you also have the wisdom. profound subject that you will learn antidote of wisdom in you.

64 | www.vairochana.com www.vairochana.com | 65 Rinpoche on Mediation and Daily Practice

editation was invented by Meditating as much as you can is your free time for meditation, just without a peaceful place, you can do knowing the problems, better than making a special space as horses eat grass. Horses serve it. Even in a busy city, you can do it. how to solve them, and and time for you to do it. The result their responsibilities, but when they Once you’ve learned how to do the how to increase wisdom of meditation very much depends are free, they go eat grass. Same. We meditation and how to maintain the Mto overcome all of your illusions. So on how you familiar you are with it. humans should go into meditation meditation, then you can do it even then, meditation follows the nature. Therefore, to be familiar with it, you like that. in a busy place. Counting the breaths It is a natural antidote. You can learn have to do a lot. I use the example and other techniques are better in meditation on how to improve your of how horses eat grass. You should If you are very good in meditation and you go on retreat in a peaceful place, a peaceful place, but these are the wisdom and how to overcome all do meditation as much as horses preliminary meditation practices and your illusions and all your ignorance. eat grass, without a special space you can be more successful because you are free from all obstructions. But still that is not entirely necessary. You When you learn it, this can apply or and time. Whenever horses have can do anywhere. But you won’t be be implemented in every part of your free time, they go eat grass. It is the if you don’t know how to meditate well, it doesn’t make any difference. If doing mediation by standing in traffic life. It will bring great result. It will same for people who know how to on a busy road. [Rinpoche smiles.] never mislead you. do meditation. You should use all you are very good in mediation, even

66 | www.vairochana.com www.vairochana.com | 67 Remembering THE 14TH KUNZING SHAMAR RINPOCHE MIPHAM CHOKYI LODRO 1952 – 2014

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