SESSION ONE: SOJONG and LONG-LIFE
OFFERING TO THE THREE SENIOR LAMAS
Report by Gelongma Rinchen Khandro
On the last day of the 28th Kagyu Monlam, in the early
morning session, three small thrones had been set up facing
His Holiness's higher throne, in preparation for the
long-life offerings tothree of his Holiness’ teachers:
Khenchen Thrangu Rinpoche, DolobTenga Rinpoche, and Khenpo
Tsultrim Gyatso Rinpoche, who even though they are advanced
in age, due to the strength of their bodhisattva vow,
continue to stay in this world to turn the wheel of Dharma
for the benefit of beings.
This was especially obvious with Khenpo Tsultrim Gyatso
Rinpoche who needed help to stand and walk and yet in spite
of his physical handicap came to this auspicious event
demonstrating his indomitable spirit, a teaching to us to
persevere no matter what. These three Lamas are from the
last generation of Lamas who were raised in Tibet before the
communist invasion and whose presence in the world helps to
maintain the Buddha‘s teachings.
As usual on the last day of the Kagyu Monlam a row of
banners with emblems of the eight auspicious symbols were
lined up on either side of the Shrine. A monk's staff and
bowl were at His Holiness's throne in preparation for the
alms procession later in the morning. As we waited for the
Rinpoches to arrive for the first early morning session on
the last day of the Kagyu Monlam two western devotees came
forward and prepared Khenpo Tsultrim Rinpoche's throne by
placing a mat and blanket on it.
Three monks came down the aisle each carrying a large Buddha
statue which was placed on the shrine beside His Holiness`s
throne. First, Mingyur Rinpoche arrived. Then the young
Jamgon Kontrul Rinpoche and Gyaltsap Rinpoche arrived
together. Finally all the Rinpoches had arrived and were
seated.
A Tibetan nun went around with an incense holder purifying
the place before the prayers begin. As we all sat and waited
for His Holiness to arrive there was a buzz of talking in
the air. Then sirens could be heard, then the gyaling, a
definite indication that His Holiness Karmapa was about to
arrive. The sound of the people talking quietened down as
everyone turned towards the main aisle, slightly bowed as
they waited for His Holiness to walk by.
First, one attendant came by, carrying
the black activity crown which was wrapped in brocade,
followed by another attendant carrying a small suitcase
which contained more of His Holiness's shrine objects, etc.
Finally, His Holiness arrived. He went directly towards the
back of the Shrine and circumambulated the stupa. Finishing
the circumambulation he walked up the steps to his throne
and stopped for a minute, before he sat down, in a manner
which so resembled the sixteenth Karmapa Rangjung Rigpe
Dorje, that I momentarily felt transfixed in time. Was it
the 16th or 17th Karmapa who was on the throne?
Before bestowing the sojong vows His Holiness again reminded
us to generate the motivation to benefit all beings. Having
bestowed the vows he got off the throne and kneeled before
the shrine in preparation for the Sanskrit prayers. After
the Sanskrit prayers His Holiness sat on his throne again
and the umze went into the recitation of Refuge and
bodhicitta.
After the prayers, bread and tea were served to everyone by
the younger monks and nuns and lay devotees, this being the
first meal since yesterday noon for all the gelong and
gelongma and any others who took sojong vows the previous
day. All gelong and gelongma are required to take the sojong
vows each day unless they are working or are sick and are
unable to.
[The long-life offering to the Three Elder Rinpoches is
covered in a separate feature.]
SESSION TWO: AN OFFERING TO THE GURUS PART I and ALMS
PROCESSION
This session included the first part of the Offering to the
Gurus [Tib. Lama Chöpa] and the Alms Procession, which is
described in a separate feature.
SESSION THREE: AN OFFERING TO THE GURUS PART II
The Offering to the Gurus continued preceded by opening
remarks by His Holiness, described in the following report
by Michele Martin.
The Lama Leads along the Path
While the morning ceremony to honor the three elder
lamas of the lineage is fresh in our minds, the Karmapa gave
a short talk at the beginning of the afternoon’s session of
Offering to the Gurus. He began by stating that the root of
the path is the lama, the spiritual friend. We should follow
a true spiritual master properly and never give up. The
introduction to this practice of Offerings to the Gurus
affirms:
The first of all instructions
Is not to abandon the exalted friend,
Who is the source and treasury of
All qualities, such as faith and bodhicitta.
It is difficult to recognize the nature
of the mind, and without faith it will not happen. The
secret mantra is based on the blessing of the lama and the
lineage. To receive it, we need devotion and faith.
What is called” accomplishing the lama” does not just mean
making an offering, reciting a ritual or doing a practice:
it means serving the teacher with our body, speech, and
mind. If we do not follow a teacher properly, we can be with
hundreds of lamas without any benefit. We should follow a
good lama in this life, and not just because the lama has a
high status or big reputation. There are two types of lamas:
one is a lama who is a learned scholar who gives us
teachings, and another is a lama who instructs us on how to
practice. Of the two, it is this second type on whom we
should rely with great respect. A stanza or even a word from
them can free us.
The Karmapa then gives refuge and
bodhisattva vows as they are found in the text. He continues
to say that the tendrils of myriad numbers of causes and
conditions have joined together to make the pattern of our
gathering. Since we are here at this essential place of
practice where the Buddha became fully awakened, we should
engage in the practice of genuine Dharma so that our reserve
of virtue does not diminish or disappear. Beginning now and
throughout our lives, we aspire to make our minds workable,
to maintain our discipline, and to benefit not just
ourselves but also engage in what helps others as well. If
we can do this, it is wonderful. At least, we should make
ourselves into a kind person.
We cannot say we are Buddhists and then
avoid the practice of changing our mind. It is important to
become kind and considerate people, to work on ourselves so
that our conduct becomes peaceful and positive. All we do is
not just for ourselves, but for all living beings. So we
should make a vow to help as much as we can, and then we
will not leave this life with our hands empty. Making a
stash of money is of little ultimate benefit; what is truly
valuable is transforming our mind and behavior.
SESSION FOUR: APPRECIATION OF THE SPONSORS, AND SPECIAL
ADDRESS
APPRECIATION OF THE SPONSORS
Report by Lhundup Damchö
As the assembly gathered for the fourth session of the day,
a space was cleared between the front rows where the highest
lamas were seated. Fewer than a dozen cushions were set out,
and monks slowly began escorting forward a small number of
people whose generosity had played a crucial role in making
the 28th Kagyu MonlamChenmo possible. When all had been
seated facing His Holiness, with Lama Chodrak in the front
row, the special appreciation of sponsors commenced.
After expressing his gratitude for their support, His
Holiness conducted a special ceremony in which each sponsor
personally, and the entire assembly, were blessed one by
one, for auspiciousness, by the eight auspicious substances
and symbols.
SPECIAL ADDRESS: ENVIRONMENTAL PROTECTION, MODERN
EDUCATION FOR MONASTICS, AND HEALTH AND HYGIENE
Report by Lhundup Damchö
His Holiness prefaced his special address with the
disclaimer that he had already spoken so much during the
three days of teachings, and the previous eight days of
Kagyu Monlam that there was little left to say. His treasure
chest of Dharma was in fact not inexhaustible, he stated,
and was in fact now running out. Nevertheless, as usual His
Holiness did indeed have apparently endless reserves of
Dharma wisdom to draw on, and went on to outline three major
topics.
First, elaborating on an issue that has long been of great
concern to him, the Gyalwang Karmapa spoke on the urgent
need to act to protect the natural environment. Global
warming has had a particularly strong impact on the
Himayalan region, he noted, urging monasteries in the region
to take the lead, and to make a strong impact on the issue
through their own environmental protection activities. His
Holiness noted that the Karma Kagyu monasteries and
nunneries have made inroads in that direction, holding
conferences to raise awareness and taking concrete measure
in environmental protections. Tens of thousands of trees
have been planted, and the Gyalwang Karmapa warmly commended
that fact, but cautioned that environmental action should
not be limited to the monastery. To do it in a way that the
broader community is included and involved would be very
good, His Holiness added. This is not something to be done
by working out a philosophical position on the issue, or
making prayers and offering tormas. Rather, urging his
followers to take practical steps to protect the
environment, His Holiness said that what is necessary is
direct action.
The Gyalwang Karmapa’s second major point related to the
education of young monks and nuns. Generally, each monastery
runs its own affairs, and maintains its practice, ritual and
educational programs, he commented. This is worthy of praise
and a cause of rejoicing, yet,he added, until we are
enlightened, there will always be room for improvement in
our activities. Monasteries are home to large numbers of
young monks and nuns, and, as they now do, it is important
that they continue to develop skills in the areas of ritual
practice and monastic study. Yet there is also a need for
them to receive a modern education. When they grow older, if
they remain in the monasteries they will require such an
education in order to uphold the Dharma in a way suited to
modern society. In the event that they they later choose not
to continue their lives as monastics, they will need skills
that allow them to function within society and earn a
livelihood. The monastery has a responsibility to provide
such an education, and could not content itself with caring
for their physical needs, as if they were just so many
horses kept in a corral. Along with a Dharma education,
monks and nuns should receive a basic grounding in science
and other basic subjects. Otherwise, they run the risk of
being left behind by the world, he said. His Holiness
commented that he himself took a personal interest in
studying such subjects. The Gyalwang Karmapa said he had no
specific programs to suggest, but would like to ask the
lamas, leaders of the monasteries and nunneries and others
to begin consulting on how to achieve these aims.
The third point that His Holiness addressed was health and
hygiene. His Holiness pointed out that he has not had the
opportunity to slip into all the monasteries’ kitchens to
see for himself how much sugar was being consumed and what
the level of cleanliness was. Yet, he joked, he would be
delighted to be able to make inspection tours to determine
how salty the food was. In any case, His Holiness stressed
the importance of keeping the utensils and cookware very
clean. Tibetans and other people around the Himalayan region
tend to use a great deal of salt, butter and sugar, and can
hardly eat their food if it has no chili. But because
monasteries are feeding large numbers of people they have a
serious responsibility to work to improve health and hygiene
in their kitchens. The point is not simply to make the food
better tasting, but to ensure that it nourishes the body.
As he often does, the Gyalwang Karmapa articulated a vision
wherein such care about health and hygiene should begin in
the monasteries and nunneries, but then spread to the
surrounding society.
His Holiness concluded his special address with Dharma
advice, stressing the importance of taming one’s own mind,
and becoming a good person who accepts responsibility for
making positive contributions to the world.
Our parents cared for us and did not cast us aside, His
Holiness said, and this value that they saw in us is
something for us to live up to. It is up to us to make this
life we have received from them meaningful. The Gyalwang
Karmapa spoke of his childhood in a nomad community in
Tibet. The soft green grass served as a couch and a bed, and
this closeness to the natural environment brought with it a
respect for that environment. In the modern world, and
particularly in urban environments, His Holiness noted, we
have become increasingly alienated from nature.
In offering a final message of thanks, His Holiness reported
that nearly a thousand people had joined together to work to
make the Kagyu Monlam possible. He singled out the
contributions of Lama Chodrak, who had been serving the
Kagyu Monlam for several decades. The Gyalwang Karmapa next
thanked the sponsors, and stressed the importance of making
vast dedications that are free of pride.
Reserving his final remarks to the kindness of all in
attendance, His Holiness expressed his appreciation to the
many lamas there for blessing the Monlam with their
presence. He praised the sangha for their steadfast
contribution, and then pointed out the tremendous efforts
made by international attendees, the hardship and sacrifice
they had to undergo to join the great mandala of the Kagyu
Monlam. It was this vast assembly of people from around the
world who made the Kagyu Monlam possible, and he thanked
everyone warmly, before the final reading of the Great
Dedication of this 28th Kagyu Monlam Chenmo.
CLOSING DEDICATION PRAYERS
Report by Jo Gibson
For eight days the assembly of Rinpoches, monks, nuns and
laypeople had gathered under the Bodhi tree in the presence
of His Holiness the Seventeenth Gyalwang Karmapa and
Rinpoches of the Kagyu lineage in order to offer prayers for
the well-being of the world and all sentient beings.
Throughout the Monlam His Holiness had stressed our
connection from beginningless time with all sentient beings,
our dependence on them, and the need for all Dharma practice
to arise from a basis of bodhicitta, always bearing the
welfare of others in mind. He had emphasised the wide reach
and inclusiveness of the Dharma, and warned of the danger of
being partisan : the mistaken mindset which thinks only of
‘our lineage’,’our monastery’, ’our teachers’ to the
exclusion of others. Even criticising another faith, he had
admonished us, might be construed as abandoning the Dharma.
When he gave the Akshobhya empowerment and instructed us in
the practices associated with it, he repeatedly reminded us
that it should be not only for our own sake but for the
benefit of all sentient beings.
So it is fitting that each year the Monlam concludes with
the great prayers for dedication of merit and declarations
of auspiciousness including The Great Aspiration and
Dedications; Mila’s Aspiration and the Aspiration for the
Well-Being of Tibet; Marpa’s Song of Auspiciousness; The
Dharma Blaze Aspiration.
During the The Auspiciousness of the Great Encampment , the
assembly chants the memorable lines:
May people from different lands with
different languages,
And of different races,
Frequently assemble here in joy and ease.
May that auspiciousness prevail.
And looking across what remains of the
stone foundations and ancient relics in the Mahabodhi
grounds at the joyful faces of more than 7000 people
—Tibetans, other Himalayan peoples, Chinese, Europeans,
Malaysians, Koreans, Vietnamese, Americans, a score of other
nationalities—it seems that this aspiration has already been
fulfilled under the leadership of the Gyalwang Karmapa.
Finally, there is a vigorous waving of khatags [white silk
scarves] as the 28th Kagyu Monlam Chenmo concludes with
Prayers to Accomplish the Truth and the words:
May the world have the good fortune
of happiness!
We ask that the world be made happy.
EVENING: MARME MONLAM
See separate feature by Michele Martin
