From February 17 through February 22, 2006, Shamar Rimpoche gave a series of teachings on meditation practice at Stanford University and nearby at the Menlo Park Bodhipath Buddhist Center.

Organized by Bodhipath and Stanford University Professor of Buddhist History Mark Mancall, the first main part of the transmission was given at Stanford’s Florence Moore Hall. Over one hundred people of all ages and horizons attended, from as far away as Japan and as near by as the Stanford student body.

Shamar Rinpoché taught in both English and Tibetan, translated by Trinlay Tulku Rinpoché when required. He gave instructions based on the Indian scholar Vimalamitra’s classic text, Progressive Integration of the Meaning of Meditation, giving additional examples and explanations that made the work highly accessible and timely. This text describes the three main aspects of valid meditation practice as being shamatha, or calm-abiding meditation, vipassana, or insight meditation, and bodhicitta, or awakened mind. Rinpoché gave space for questions daily, allowing both beginning and weathered students to deepen their knowledge of the Buddhist path.

First day, May 21

Shamar Rimpoche began the current series of teachings on the Indian master Vimalamitra’s classic text on stages of meditation practice on Saturday, May 21. Eagerly awaited by the monastic and lay sanghas, as well as several hundred practitioners from far and near, Rinpoche was formally welcomed by Lama Puntso, Dhagpo Kagyu Ling’s director. A mandala, symbolising the offering of the universe, and the traditional welcoming gifts representing enlightened body, speech and mind were then given.

Rinpoche began by summing up the teachings he gave last year. In Vimalmitra’s text, emphasis is placed on developing Shamatha, Calm-Abiding Meditation; Vipassana, Insight Meditation, and Bodhicitta, Awakened Mind. Last year, Rinpoche explained the beginning of the text, which maps out the mental and physical conditions most conducive to developing Shamatha and Vipassana.
As concerns Shamatha, a quiet place, a mind which desires little and is easily contented, getting rid of unnecessary activities, ethical discipline, keeping our committments and purifying our negative tendencies are needed. For the latter, there are two approaches: relative and ultimate. Relative methods of purification include practicies such as Vajrasattva and the Confession to the Thirty-Five Buddhas; the ultimate method refers to realizing the empty nature of mind and all phenomena. Rinpoche stressed that realization of emptiness was a valid remedy only if the practitioner had a deep-rooted understanding of the law of karma. « When we have realization, we naturally avoid all negative actions because these are based on the confusion born of dualistic clinging and ignorance, » he said.

As for Vipassana, Rinpoche told us that the main condition was finding a spiritual friend who had all the requisite qualities. Then we can use that person’s guidance to deepen our understanding of the Four Noble Truths and other basic tenets of the Dharma.

Rinpoche reminded us that for our practice to have results, awareness of these conditions and diligence are the keys to success. He stressed that the essence of the teachings is not related to culture, saying that it was quite unnecessary for practitioners to try to imitate another Buddhist culture’s way of dressing, acting or communicating. Buddhism, he said, appreared in India and then spread to many different countries over the centuries; the Dharma has always adapted to the mores of the host country. The true essence of the teachings is the consolidation of knowledge and the development of positive qualities, he explained.

Proper meditation practice requires proper posture. Shamar Rimpoche went over this point very clearly. He then reiterated the importance of using the breath to train in stablising the mind. He told us that physical well-being is conducive to meditation practice, and that dietary discipline is a great help.

Vimalamitra’s text gives stages for a progressive approach to meditation practice. Shamar Rimpoche emphasized the importance of truly training in one stage before moving on to the next. He said, « If the teachings aren’t thoroughly integrated through practice step by step, I can explain it all to you a hundred times, but you won’t understand.

« These are the classic instructions for retreat practice, » he said, « but that in no way makes them inappropriate for meditators who are not in retreat. When we have outside activities, of course we can practice, but the sources of distraction are more plentiful. The remedy, the main tool in all circumstances, is will-power. »

2nd day >>>

http://www.kagyunews.com.hk

Shamarpa Rinpoche’s activities in Hong Kong includes

This series of Mahayanasutralankara lectures (18/3 – 23/3), this is a continuation of previous HK sessions over the past 4 years. This describes the path of Mahayana practice and its essential meaning.
On 20/3 we had vegetarian lunch with Rinpoche, followed by a Fish Release activities. Around 200 people has participated.
On 24/3, Rinpoche gave oral transmission (“Lung”) on the Buddha Shakyamuni Sadhana and Thirty-Five Buddhas Sadhana (The Sutra of the Purification from Downfalls on the Bodhisattva Path). Around 100 people attended.

December 10 – 15, 2004

Continue reading

5th December 2004 marked a memorable and significant day for the Kagyu Institute for Buddhist Studies – the day of its grand inauguration and opening.

Shamar Rimpoche, His Eminence Kyabje Trulshig Rinpoche, His Holiness Dudjom Rinpoche, His Eminence Shechen Rabjam Rinpoche, His Eminence Chokyi Nyima Rinpoche, Ven Sang Sang Rinpoche and many other most respected Rinpoche’s and lamas as well as the Excellency Mr. Deep Kumar Upadyay, the Minister for Culture, tourism and civil aviation of the government of Nepal came all the way from various part of Nepal to bestow their blessings and grace the inauguration of the this important event.

Recent activities of Shamar Rimpoche
Year 2004

Continue reading

To see some pictures, please click here

On Monday, December 1, 2003, the Vidyadhara ceremony of the 17th Karmapa, Trinley Thaye Dorje, took place in the Karmapa International Buddhist Institute in New Delhi. This ceremony was held in celebration of the formal completion of his monastic education in the sutras and tantras and all other aspects of the teachings of the profound lineage.
The ceremony also coincided with H. H. the 17th Karmapa’s coming of age. From now on, according to Indian law, he is the legitimate leader of the Karma Kagyu tradition.
This title of a Vidyadhara was bestowed on H. H. the Karmapa by Shamarpa, second to the Karmapa in the Karma Kagyu tradition.
The ceremony was attended by high dignitaries of the four major schools of Tibetan Buddhism, by Indian benefactors of the late 16th Gyalwa Karmapa, and by monks and devotees from East and West.

The Karma Kagyu lineage spans over nine hundred years of Tibet’s Buddhist history. The first Karmapa, Düsum Khyenpa (12th century), began the practise of reincarnating in a line of successive masters. The second Lama to do so was the first Shamarpa, Tragpa Senge (13th century). Since that time they have been acting as the supreme heads of the Karma Kagyu school. Thus, the Karmapas and the Shamarpas are central to Buddhism in Tibet.
The present Shamarpa, Palden Mipham Chokyi Lodrö, recognized the son of Mipham Rinpoche of Dzakhog, Derge, East Tibet and his wife Dechen Wangmo as the reincarnation of the XVIth Karmapa Rangjung Rigpe Dorje. This son, Tenzin Khyentse, was enthroned as the XVIIth Karmapa Trinley Thaye Dorje.

H. H. Karmapa Trinley Thaye Dorje’s education includes the Profound View Tradition of Nagarjuna and the Vast Conduct Tradition of Asanga. He holds empowerments of the Buddhist Tantras brought to Tibet by Marpa, the Mahamudra teachings from the Mahasiddha traditions of Saraha and Maitripa and other Indian Buddhist masters, as well as the Six Doctrines and other teachings of the Highest Buddhist Tantras emphasized by the Indian Buddhist master Naropa.

The Vidhyadhara-ceremony began at 10.00 a.m. Together with H. H. the Gyalwa Karmapa, Trinley Thaye Dorje, and Shamar Rimpoche, Mipham Chökyi Lodrö, the monastic sangha conducted the ritual of the 16 Sthaviras.
Thereafter, H. H. the Gyalwa Karmapa first prostrated to the main Buddha statue in the shrine hall. Then Shamarpa bestowed the title of a Vidyadhara upon H. H. the Gyalwa Karmapa and gave him the associated document.
This was followed by various offerings made to H. H. the Gyalwa Karmapa. There was an extensive mandala offering as well as the offerings of a series of auspicious symbols. H. H. the Karmapa was also offered the sacred body, speech and mind of the Buddha represented by a statue, a text, and a stupa. These offerings were given to H. H. the Gyalwa Karmapa by Shamar Rimpoche. Thereafter, a great number of H. H. the Karmapa’s followers offered him the symbols for the Buddha’s body, speech and mind as well. All the monks, nuns, and lay-followers offered ceremonial scarves and presents to H. H. the Gyalwa Karmapa and Shamar Rimpoche.

Among the Rinpoches and Tulkus who attended the ceremony were: Khenchen Tashi Paljor Rinpoche, representatives of H. E. Luding Khenpo Rinpoche and of H. E. Chobgye Tri Rinpoche, Sönam Tsemo Rinpoche, Sabchu Rinpoche, Dorje Lopön Rinpoche, Shangpa Rinpoche, Sherab Gyaltsen Rinpoche, Sangsang Rinpoche, Yab Mipham Rinpoche and Mayum Dechen Wangmo, Nendo Rinpoche, Chagme Rinpoche, Tulku Lodrö Rabpel, Drupseng Rinpoche, Gasar Gomchen Tulku, Yumo Tenzin Norbu Rinpoche, Kalsang Tsenchog Tulku, Urgyen Tendzin Tulku, Sengrigar Tulku Urgyen Nyima, Yönten Gyamtso Tulku, Trinle Tulku, Nyarong Öpung Tulku Yönten Gyatso, Karma Chödar Tulku, and Karnag Jamyang Tulku.
Among the VIPs and Dignitaries were: The King of Ladakh, Jigmed Wangchuk Namgyal, Kazi Jigme T. Gyaltshen from Sikkim, Prof. Sempa Dorje, Mr. Loke Darshan, former Private Secretary to the late King of Nepal, Mr. and Mrs. Ashok Burman, Aum Tsoki, wife of the Ambassador of Bhutan, Mr. Sangay Nyedrup from Bhutan, Mr. Manohar Kampani, Ex Governor of the Indian Andaman- and Nicobar-Islands, and Captain Yongdrag from Sikkim.

In the afternoon, a long Mahakala-ritual was conducted. Thereafter H. H. the Gyalwa Karmapa and Shamar Rimpoche along with numerous Rinpoches and followers went for high tea at the residence of Mr. Ashok Burman, a benefactor of the late 16th Karmapa.