14 March, Bodhgaya
I am very happy to be at the Root Institute once again and I am delighted to see everyone come here to listen to the dharma with such faith and devotion. I have come to the Root Institute many times and every time I get a very warm welcome and I would like to thank you all very much for this. I did not make any particular preparations for what I am going to say today, nor am I quite sure what I should say to you, but perhaps I will share my feelings about the Kadampa Lineage.
When we talk about the Kadampa Lineage, we are referring to the lineage of those who are able to engage in the entire thought of the Buddha, and all of the Buddha’s speech without leaving anything out and to bring all of that onto the path to enlightenment. And this is a particular feature of the Kadampa lineage. So within their presentation of the Buddha’s teachings, their discussion of the three types of individuals, and so forth, what I think is most important for our time is the example they set of being able to practice and understand all the Buddha’s teachings, and to be able to take them onto the path. I think this is the most important and Read the rest of this article
This year, for the first time, the ceremony was not held at the Mahabodhi stupa but transferred to Tergar Monastery and the Monlam Pavilion. It was also brought forward to six o’clock in the morning. The procession replicates the alms round from the time of Lord Buddha, a tradition which survives still today in some countries. Buddhist monks and nuns set out each morning with their bowls to collect whatever food is given them by the villagers or townspeople.
By 5.15am the first laypeople had already begun lining up along the route, guided by Kagyu Monlam volunteers, easily recognized by their emerald green volunteer vests. The alms round is conducted in silence so people were encouraged to chant the refuge prayer. After Mahayana sojong at the Read the rest of this article
For five days this year’s Monlam had been held at the Monlam Pavilion, two kilometers from Bodhgaya, so it felt strange on the sixth day to be in Bodhgaya, standing at the entrance to the Mahabodhi stupa grounds at five o’clock in the morning once more. Strange, but also very comfortable, like coming home. This ancient site radiates a pervasive feeling of sacredness, as if the broken stones themselves are a repository for two thousand years of devotion, hope, and trust in the way of the Buddha. Sitting under the bodhi tree, waiting for the Gyalwang Karmapa to arrive, people commented that they missed being at the stupa. However, for once, laypeople were able to sit where the novice monks and nuns would have been sitting, closer to the shrine, His Holiness and the bodhi tree, rather than crowded Read the rest of this article
India is the source of Buddhism in Tibet and most of the teachings were translated from Sanskrit and other Indian languages into Tibetan. So in order to honor that, at the beginning of every Tibetan Buddhist text, the title is first written in Sanskrit, followed by Tibetan. This is done in order to recollect where the dharma comes from and to appreciate that. At the time the texts were translated, there was usually a great pandit from India and a Tibetan translator working on them together. During the first period of translation, all the texts were translated in this way and edited by great masters. They took a tremendous amount of care in producing the texts. And during the later period, they also took a lot of care with translation by traveling to India and doing a lot of editing and correction.
The Kangyur was not published at first. The teacher of Chim Jampel Yang (Tib.mchims ‘jam-dpal dbyangs) made the first collection of the Kangyur and it was handwritten. Because it was kept in a shrine room called the Jam Lhakhang at Narthang Monastery, this edition later became famous as the Lhakang Kangyur (sometimes known as the Old Narthang Kangyur.). After some time in Tibet, the Kangyur Rinpoche was produced by xylograph or woodcarving in Read the rest of this article