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Torch of True Meaning Session Four


10 February 2017 – Monlam Pavilion, Bodhgaya

The Karmapa began the afternoon session by reading from the remaining text of the Guru Yoga section of the Torch of True Meaning:

“There are four factors for devotion to become the path….if you see the guru as having faults, the impurity of your own mind stream is to blame. How could Buddhas have any faults? Let them do what they will, even should you see them having sexual relations, telling lies and so on, meditate thinking: this is the best way to train disciples, because of this he will undoubtedly ripen and liberate many sentient beings. This is a hundred, a thousand times more marvelous than keeping a pure moral code….

In particular, when he reprimands you, think that this extinguishes bad karma; if he slaps you, think that he is driving away spirits and Read the rest of this article

Torch of True Meaning: Session Three

10 February 2017 – Monlam Pavilion, Bodhgaya
The Gyalwang Karmapa began teaching where he had left off in Session Two, by reading the section on the words from the Mukhagama of Manjushri, found in The Torch of True Meaning, and then reflected on the idea of the root guru based on this profound text.

The Mukhagama states

Any sentient being who belittles
A Vajra bearer of the future, 
Belittles me, so therefore I 
Abandon them all for a time.

It continues:

I dwell in his body and receive 
The offerings of other practitioners.
Those who please him will purify
The karmic obscurations in their own being.

In The Torch of True Meaning, Jamgon Kongtrul elaborates further that, even Read the rest of this article

The Gyalwang Karmapa Pays Homage to the Buddha’s relics


February 3, 2017 – Bodh Gaya, Bihar, India
The Gyalwang Karmapa traveled to the Jayshree Mahabodhi Vihara today to be blessed by and to bless the relics of the Lord Buddha, which were brought to the Society’s temple so that the local people and visitors from abroad could worship them. The Karmapa offered prayers inside the main temple and received the blessing of the relics, enshrined in a lustrous golden stupa. He then walked outside in a procession to a brightly decorated platform raised above the road. A beautifully caparisoned elephant passed by him with the relics, which were offered to the Karmapa to bless. The occasion was marked by a joyous feeling that these precious relics had returned once more to this site of his enlightenment.[Best_Wordpress_Gallery id="39" gal_title="The Gyalwang Karmapa Pays Homage to the Buddha’s relics"] Read the rest of this article

The Three Essential Points, Day Two, Part II: The Accumulation of Wisdom


January 21, 2107 – Tergar Monastery, Bodh Gaya, Bihar, India
After teaching the accumulation of merit that leads to realizing the form kayas, the Karmapa turned to the next section of Mikyö Dorje’s instruction that shows how to view and meditate on profound emptiness and achieve the dharmakaya through the accumulation of wisdom. First, the Karmapa gave a reading transmission for this section on view, which unfolds in extensive and subtle detail the line, “The key point of the view is recognizing whatever appears,” and then he gave his own commentary. [A translation of the complete text of the Three Essential Points will be posted on kagyuoffice.org.]

“The main point, the Karmapa said, relates to our taking the phenomena that appear to us as being truly existent or truly established just as they appear. This talking them to be real and Read the rest of this article

The Three Essential Points, Day Two, Part I: The Accumulation of Merit


January 21, 2107 – Tergar Monastery, Bodh Gaya, Bihar, India
Yesterday, the Karmapa covered the first two of the three points, and today he discussed the third, the essential point of the Bardo. The root verse states:

    Recognize that this is the bardo.
    Transform the outer, inner, and secret
    And do the yoga of emptiness and compassion.
    The wise thus take rebirth.

Commenting on the first line, the Karmapa said it referred to seeing all the appearances of this life, all that arises as the objects of our senses, as the delusive appearances of the bardo. We need to recognize this bardo as actually being the bardo. If we can meditate like this in a stable way, when we are born into the bardo, we will have the feeling, “Oh, I’ve been born in the bardo,” and be able to recognize its appearances for what they Read the rest of this article