Category Archives: Practices

Moving in the Right Direction – 37 Practices – Session 22

How do we know we are moving in the right direction, moving forward on the path of a bodhisattva? Together with commentary on the last verses, Acharya Lhakpa Tshering offered some general reflections on how to put Ngulchu Tokmé’s instructions in the 37 Practices of a Bodhisattva, into practice. 

Śamatha Without Mental Engagement

Bringing to mind those near to us, as well as those far away, seen and unseen, we began our practice of śamatha by generating the heart of awakening–bodhicitta. Even if all we can do is touch the intention to seek liberation for the benefit of all, there is still great benefit. 

While connecting with this intention, we emphasized gentle attention to the movement of our minds, not mentally engaging our thoughts, following them. By gently bringing our awareness to our body, our breath, or the space around us, we can slow down and start to be present in this moment. Together with our intention, this helps prepare the ground for listening and contemplating the dharma. 

Reducing Our Self-Fixation

Whether we look from the perspective of the three baskets (Vinaya, Sūtra, and Abhidharma) together with the tree trainings (ethics, concentration, and wisdom), or whether we look through the lens of six pāramitās, the teachings of the buddha all point to the same goal: to remove the fundamental ignorance in our mindstream through giving rise to wisdom. 

This confusion consists of grasping at a self or self-fixation. This is the root of the three poisons (attachment, anger, and ignorance) which, in turn, give rise to 84.000 mental afflictions. For this reason, Acharya explained, the Buddha taught 84.000 dharmas. These can be considered as antidotes to counter each individual mental affliction.  

The last practice Ngulchu Tokmé points to, which is the culmination of all practices, is this ultimate purpose: to free ourselves from conceptualizing the three spheres that lead to self-interest and grasping at a self. 

“What I am trying to say is that the main goal of our practice is to attain the wisdom of selflessness. Whatever practice we engage in, if it helps us reduce our self-fixation, we are moving in the right direction. But if our practice leads to greater self-fixation, we may not be going the right way.” 

Acharya Lhakpa reminded us of something taught by the great kagyü master Gampopa. If we do not practice the dharma in harmony with the dharma, we risk falling into the lower realms. With that reminder, our resident teacher turned to the final verses of Ngulchu Tokmé’s text.

No Coffee Table Dharma

The first of the four concluding verses reads as follows: 

“Following after the speech of the noble ones
And the meaning of what is said in the sutras, tantras, and treatises, 
I have put forth these thirty-seven practices of a bodhisattva 
For those who wish to practice the bodhisattva path.” 
(Quoted from A Guide to the Thirty-Seven Practices of a Bodhisattva, translated by Christopher Stagg) 

This seems very clear: Ngulchu Tokmé points out he did not make these practices up by himself but followed the teachings of Buddha Śākyamuni and the commentaries composed by the great Indian masters. Thus, as Acharya put it, this text is not “coffee table dharma.” 

Ngulchu Tokmé’s text continues with the following verse: 

“Because I am of inferior intellect and little training, 
I do not have any poetic verse to please the learned ones. 
Yet, because I have relied upon the sutras and the noble masters’ speech, 
I believe these practices of a bodhisattva to be without error.”

Acharya explained that in this verse we can see how Ngulchu Tokmé relied upon the direct words of the Buddha and the commentaries of the noble masters, who all taught the same Dharma: how to tame and train the mind. Based on their teachings, Ngulchu Tokmé attempted to put exactly this into writing in these 37 verses, which point to the practice of a bodhisattva. 

Big Vision, Small Steps

Like the previous verse, Ngulchu Tokmé indicates in the next as well that he is aware that his capabilities are fairly limited: 

“Nevertheless, because it is difficult for someone like me with an inferior mind
To fathom the vastness of bodhisattva conduct, 
I pray the holy ones will forgive
All faults, such as contradictions and irrelevancies.” (e)

In his commentary on this verse, Acharya explained that we may sometimes feel confident that we can help all other sentient beings. However, apart from the Buddhas and bodhisattvas, we are far from understanding the interests and mental dispositions of others–let alone those all sentient beings, who are taught to be as limitless as the sky. 

As Acharya continued, he noted that Ngulchu Tokmé recognizes his limitations and writes that he described the practices of a bodhisattva only to the best of his ability. Since it is quite possible that these verses may contain “contradictions” or “irrelevancies,” he humbly asks the Buddhas and bodhisattvas for forgiveness if that is the case.

Like Ngulchu Tokmé, we need to recognize our own limitations. This does not mean we should not have a vast vision or great aspirations. After all, on the path of a bodhisattva, we strive to attain buddhahood for the sake of all sentient beings. However, we need to take small steps. What matters is to get closer and closer, step by step. This is what our practice should be like. 

Practicing Wisdom and Compassion

Ngulchu Tokmé concludes with a dedication prayer and writes: 

“By the virtue of that, may all beings
Through the supreme bodhicitta, both ultimate and relative,
Become like the protector Avalokiteshvara, 
Who does not abide in the extremes of samsara or nirvana.” 

In this verse, Acharya pointed out that Ngulchu Tokmé writes about both ultimate bodhicitta and relative bodhicitta–wisdom and skillful means (or compassion), respectively.

Since the noble Avalokiteśvara possesses both of those qualities, he “does not abide in the extremes of samsara or nirvana.” For this reason, Ngulchu Tokmé prays that this text, and engaging in the practices of a bodhisattva described in these verses, may be the cause for all sentient beings to become just like him.  

Making Progress

At the conclusion of our discussion of this text, it becomes clear that our practices is essentially about cultivating two qualities: wisdom and compassion. In other words, we are encouraged to develop relative bodhicitta (compassion) and ultimate bodhicitta (wisdom). Of course, we may not be able to fully engage in and or realize the results of these practices right away. 

Acharya offered his apologies for any confusion his explanations may have caused, and expressed his sincere wish and prayer that our exploration of Ngulchu Tokmé’s text will support us in making progress on the path of a bodhisattva–slowly, step by step. 

Although we have a question-and-answer session next time, with this prayer we concluded the our reading of the text and dedicated the merit of our practice.

What is the State of My Mind? – 37 Practices – Session 21

As a bodhisattva, it is important to always practice with mindfulness and attentiveness. Verses 34 through 37 of Ngulchu Tokmé’s 37 Practices of a Bodhisattva bring us to the heart of our practice, Acharya Lhakpa Tshering said. Otherwise, we will not be able to achieve our goal: clearing away the suffering of limitless. 

Śamatha Practice and the Intention to Benefit

Buddha Śākyamuni taught that at the beginning of any activity, it is important for us to give rise to the intention to attain the state of buddhahood for the benefit of everyone, near and far, excluding no one. Furthermore, in order to benefit ourselves and others, we need a workable mind. For that reason, the practice of śamatha is vitally important.

When we look around us or watch the news, we may feel we are not able to directly benefit certain individuals or groups.However, we can connect with the aspiration for our practice to be of benefit to them as well. We could think to ourselves, “In the long term, may my practice today be a cause for being able to benefit you as well.” With this thought in mind, we practiced śamatha together. 

Words Like Honey and Flowers

Following our practice of calm-abiding meditation, our resident teacher, Acharya Lhakpa Tshering, continued his commentary on Ngulchu Tokme’s 37 Practices of a Bodhisattva, starting with verse 34: 

“Harsh words disturb the minds of others
And cause bodhisattva activity to diminish. 
Therefore, to abandon harsh words that
Are unpleasant to others is the practice of a bodhisattva.”
(Quoted from A Guide to the Thirty-Seven Practices of a Bodhisattva, translated by Christopher Stagg)

At the heart of the training of a bodhisattva, Acharya reminded us, is to practice for the benefit of others. If we speak harsh words to others, not only will we harm them, but it will also cause our training to weaken or deteriorate. He referred to the noble Nāgārjuna’s advice to his friend, king Surabhibhadra: always speak in a pleasant way, using words that are like honey or flowers. 

Using the example of parents and their children, Acharya also indicated that this does not necessarily mean we never speak harsh words. As taught in the Mahāyāna teachings, if our intention is to benefit the other, and we are confident our action would accomplish that, we can do so. In this way, it is possible that using harsh words could be beneficial. 

Yet, the main point made by Ngulchu Tokmé is to abandon harsh words. Our resident teacher said that we all know from our own experience why this is the case. And Buddha Śākyamuni also taught we could take ourselves as a reference point. In the words of Acharya: 

“Just as you would not wish to be harmed by others, do not harm others. When harsh words are spoken to you, they hurt. Therefore, those who follow the path of compassion–bodhisattvas–avoid using harsh words.” 

Not Losing the Chance to Attain Liberation

As beginner practitioners, we may not be able to act perfectly. Yet, gradually, we learn and get closer to our goal. This also applies to the next verse, 35: 

“When the afflictions are habitual, they are hard to cast away with antidotes. 
Therefore, with mindfulness and attentiveness, wielding the weapon of the antidote,
To crush the mental afflictions, such as attachment, 
When they first arise is the practice of a bodhisattva.”

Due to our habits, it is very difficult if not impossible to abandon the root of all afflictions–grasping at a self. This fundamental form of ignorance, Acharya said, is likened by the great bodhisattva Śāntideva to a king, with the other mental afflictions being similar to ministers and soldiers. Given the great power of a king, it is not easy to defeat him right away. Therefore, we fight with the others first. 

Along the same lines, Dzatrul Ngawang Tenzin Norbu in A Guide to the Thirty-Seven Practices of a Bodhisattva, speaks about defeating enemies–the mental afflictions–using our weapons–the antidotes. While examples of war and fighting are somewhat problematic, the meaning behind them speaks directly to the point, Acharya said: 

“If we lose our sword in battle, we risk losing our life. In the same way, if we lose our mindfulness and attentiveness, we risk losing the opportunity to attain liberation and the state of omniscience. Therefore, bodhisattvas should always be mindful and alert.” 

This is the meaning we should keep in mind. 

Check and Balances

The next verse, 36, points to the very heart of all the preceding practices and reads as follows:

“In short, in whatever you are doing,
To always, with mindfulness and attentiveness, 
Ask yourself, “What is the state of my mind?” 
And accomplish the benefit of others is the practice of a bodhisattva.”

The practices of a bodhisattva, Acharya reminded us, are summarized by the six perfections or pāramitās. With the intention to benefit others, this is what our conduct should be like. In addition, Ngulchu Tokmé points to the necessity of mindfulness and attentiveness. We can see these, Acharya explained, as our checks and balances. Is our intention indeed to benefit others? Do we remember our practice? While the quality of mindfulness is able to recollect the teachings when we forget, attentiveness helps us to prolong or keep this awareness in place. 

Letting Go to Attain Buddhahood For the Benefit of Others

The 37th verse shows the dedication, as a final practice: 

“As to these virtues, accomplished through diligence: 
To dedicate them to enlightenment with the wisdom free of the three spheres
In order to clear away the suffering
Of limitless beings is the practice of a bodhisattva.” 

Bodhisattvas seek to attain buddhahood for the sake of all sentient beings. To this end, we practice the six perfections to accumulate merit and wisdom. As Acharya explained during previous sessions, some of the pāramitās are to gather merit, while others contribute to the gathering of wisdom. In this verse, he explained, Ngulchu Tokmé points again to the wisdom that we need: the wisdom that is free of the three spheres. 

Basically, Acharya taught, this means we need to let go. Illustrating this with the example of generosity, he pointed out how we usually link the notion of ourselves as the agent, our action, and the receiver of our action, together. In this way, he continued, we get bound to self-fixation and conceptualization. This keeps us in the world of suffering. Therefore, we let go of thinking in terms of these three spheres. 

This contributes to accumulating wisdom. Together with the accumulation of merit, this will help us achieve our goal, as taught by Ngulchu Tokmé: “[…] to clear away the suffering of limitless beings.” 

To conclude, we dedicated our merit and Acharya warmly invited everyone to join us again next Sunday to continue our study and practice.

In Harmony With the Dharma – 37 Practices – Session 20

Instead of looking at others or clinging to one of the eight worldly dharmas, what we really should examine is our own minds and clear away all confusion. Practicing in harmony with the dharma is the main point, Acharya Lhakpa Tshering said, of verse 30 through 32 of Ngulchu Tokmé’s 37 Practices of a Bodhisattva. What do these instructions tell us about what to abandon? 

For the Benefit of Those Near and Far

As usual, we begin our session by cultivating or generating the heart of awakening–bodhicitta. We can bring to mind the pain, sorrow, and suffering of those in our immediate surroundings: our friends, family, neighbors, and surrounding community. In addition, we can think of everyone, individuals, groups, and entire nations, who suffer due to natural disasters or human-made conflict. 

We always start our session with the practice of śamatha (calm-abiding meditation) with the clearly felt intention to achieve freedom, well-being, and liberation, for the benefit of ourselves and all those beings, human and non-human alike, near and far, without exceptions.  

Dharmic Actions

Our resident teacher continued his commentary by starting with the 31st verse: 

“If you do not examine your own confusion, 
You may, under the guise of dharma, do non-dharmic things. 
Therefore, through continual examination, 
To abandon one’s confusion is the practice of a bodhisattva.”
(Quoted from A Guide to the Thirty-Seven Practices of a Bodhisattva, translated by Christopher Stagg) 

The main point of this verse, Acharya explained, is that we need to examine our own confusion. This means that we need to look carefully at our actions of body, speech, and mind–the three doors. Are they corrupted by attachment, anger, or ignorance–the three poisons? If so, he said, we may engage in the practice of the six perfections discussed before this verse, but it only looks dharmic on the outside without it being dharmic on the inside. This is also taught by Dagpo Rinpoche (Gampopa) in Precious Garland of the Supreme Path: 

“You may have entered the gate of the dharma with faith, but if you don’t practice in accordance with the dharma, it will set up the causes for going back to the lower realms, and there will be no benefit.”

Further illustrated with examples from everyday life, Acharya explained that practicing in accordance with the dharma means we need to continuously examine our own confusion. Instead of looking at others, we should be mindful and pay careful attention to our own actions. It is very important to do so throughout the day, both during formal meditation practice and post-meditation. This, Acharya stressed, is the practice of a bodhisattva. 

Clearing the Confusion of All Beings

The next verse, 32, makes a similar point as the previous one. It reads: 

“If, under the power of the afflictive emotions, 
I speak of the faults of another bodhisattva, I diminish myself. 
Therefore, to not point out the faults of those who have  
Entered the Mahayana is the practice of a bodhisattva.”

Through sharing a story about a disciple of the great master and well-known teacher of Dzogchen Monastery, Paltrül Rinpoche (1808-1887), and how to practice patience, Acharya further highlighted the importance of working with our own minds instead of looking at and trying to change the minds of others. 

We could move away from things and beings that trigger our habitual tendencies. We could even attempt to eliminate all confusion by pointing out the faults of others. Yet, since the number of sentient beings extends as far as the ends of space, this approach is pointless. Furthermore, if we speak of the faults under the power of mental afflictions, it will only harm them, and our own practice will diminish. 

Therefore, we need to control our own minds and remove poisons, like attachment, from our mindstream. In fact, it is taught that clearing our own confusion becomes the clearing of confusion for all beings, limitless as the sky. 

Abandoning the Eight Worldly Dharmas

The previous two verses speak about abandoning our confusion through the lens of the three poisons. The following verse, 33, does so from the perspective of the eight worldly dharmas by using the example of honor and gain: 

“Due to honor and gain, we fight with each other
And the activities of hearing, contemplating, and meditating diminish. 
Therefore, to abandon attachment to the homes of
Benefactors and loved ones is the practice of a bodhisattva.” 

There are eight worldly dharmas or concerns: gain and loss, fame and lack of fame, praise and blame, pleasure and sorrow. Using the pair of praise and blame as an example, Acharya explained the common underlying pattern: we like the one (e.g. praise) and dislike the other (e.g. blame). A bodhisattva, he continued, attaches little value to either and takes an attitude of equanimity: 

“If we get carried away with such temporary things like praise and blame and attach great value to them, our activities of hearing, contemplating, and meditating, will diminish. Therefore, we should neither hold strongly to things we like nor to things we dislike. This is the practice of a bodhisattva.” 

We might be a great king or ruler holding to all subjects in the kingdom or someone who has gone forth yet remains attached to benefactors from the lay community. Bodhisattvas, who can be found among all of them, and regardless of their position or the object, abandon any kind of attachment, without exception. Abandoning our attachment is yet another example taught by Ngulchu Tokmé of what we need to let go of. 

To conclude, we dedicated the merit. 

Karmapa Khyenno!

Finding Our Way Out – 37 Practices – Session 19

While there may be various methods and paths in the tradition of buddhadharmāḥ (teaching of the Buddha), Acharya Lhakpa pointed out that their intention is the same: obtaining the state of buddhahood. What role does meditation play and what is the practice of wisdom from the perspective of the heroic path of a bodhisattva? This is shown by Ngulchu Tokmé in verses 29 and 30 of his 37 Practices of a Bodhisattva. 

Calm-abiding Meditation: Letting Go of Resistance

At the beginning of our practice of śamatha (calm-abiding meditation), we connect with the aspiration to obtain genuine freedom and wellbeing for the sake of all beings, and carefully pay attention to our posture of body. During this session, the emphasis was on the way we relate to the things appearing to our senses, be it seemingly outer objects or what we experience on the inside. 

Whatever appears, in the practice of śamatha we do not resist. In other words, we accept or embrace whatever appears to mind and bring our attention back to this present moment. In this way, we can tame and train the mind in order to perfect the actions (pāramitās) of a bodhisattva. 

Three Vehicles: Different Methods, Same Intention

As a dharma practitioner, we may come across different teachings and methods. Sometimes it may even seem that they are contradictory. However, our resident teacher, Acharya Lhakpa, stressed, “no matter how many different methods are taught, their intention is the same.” This intention is expressed by the following words of Buddha Śākyamuni, as recorded in the Sūtras: 

“Know suffering. Abandon the causes of suffering. Attain the result. Rely on the path.” 

This is the basic shared principle of the three vehicles–Hīnayāna, Mahāyāna, and Vajrayāna. At the same time, the focus or outlook and method of these three is different: 

  • On the path of the Hīnayāna, the focus is to be personally liberated from the suffering of saṃsāra;
  • On the path of the Mahāyāna, we not only seek individual liberation but seek complete enlightenment for the benefit of everyone; 
  • On the path of the Vajrayāna, enlightenment is taught to be present already, right here, and not something to be attained at a later time. The focus here is: How to recognize or reveal that? 

So, while the destination of the path can be considered the same, the methods, and therefore the paths, are somewhat different. 

Śamatha (calm-abiding) and Vipaśyanā (special insight)

With this understanding in mind, Acharya turned towards verse 29 of Ngulchu Tokmé’s 37 Practices of a Bodhisattva, which reads: 

“Knowing that through superior insight endowed with thorough calm abiding;
The mental afflictions are completely subdued,
To meditate with the concentration that perfectly goes beyond
The four formless states is the practice of a bodhisattva.”(Quoted from: A Guide to the Thirty-Seven Practices of a Bodhisattva, translated by Christopher Stagg) 

This verse shows the fifth pāramitā: meditative absorption or concentration. While the different vehicles contain many meditation techniques, these can be all grouped together under two types of meditation: śamatha (calm-abiding) and vipaśyanā (special insight). Referring to the etymological meaning of the Sanskrit terms, Acharya explained these as follows: 

  • Calm-abiding or meditative calm means that we do not get distracted by outer objects like forms, sounds, smells, and so forth, nor by the afflictive emotions that disturbs us within. While we usually think we are in control of our own mind, when we start to engage in the practice of śamatha, we discover that we don’t really have a good sense of the working and nature of the mind. Through regular practice, even if just five or ten minutes a day, we will increasingly be able to concentrate and abide in a state of calmness. 
  • The technique called Special Insight means we start to analyze reality. Are the objects of our senses, like a pen we can see with our eyes, inherently existent and truly established? If we look carefully, we will be able to discover that things are not as they appear. We will realize that all phenomena are dependent upon one another, and the names we attach to them are merely imputations. This is true for something we label as pen, be it long or short, as well as whom we consider enemies and friends, including yourself! 

In all three vehicles, these two types of meditation need to be practiced together. 

The Four Formless States

Combining Calm-Abiding and Special Insight, the ability of the mind to concentrate and remain on the same object over long periods of time, will increase and take us to the four formless states referenced by Ngulchu Tokmé. These are states of concentration of meditative absorption in which we perceive phenomena differently than usual: 

  1. The sense field of infinite space;
  2. The sense field of infinite consciousness;
  3. The sense field of nothing-at-all, and; 
  4. Neither perception nor non-perception. 

While the practice of śamatha and vipaśyanā will enable us to move to these higher states of meditative absorption, Acharya emphasized that these are all still within the world of suffering. The practice of a bodhisattva, he explained, is to go even further and leave saṃsāra behind completely. This is why Ngulchu Tokmé writes that “to meditate with the concentration that perfectly goes beyond / the four formless states is the practice of a bodhisattva.”

Preliminary or Preparations for Prajñā (Wisdom)

In the next verse, verse 30, Ngulchu Tokmé points to the sixth and last perfection: prajñā (wisdom or superior knowledge): 

“Without prajñā, the five pāramitās
Cannot accomplish perfect enlightenment. 
Therefore, to meditate on the prajñā that is endowed with means
And does not conceive the three spheres is the practice of a bodhisattva.” 

While prajñā is taught to be the most important pāramitā and what we are ultimately looking for, Acharya pointed out that this verse shows that there is no chance for wisdom to arise without meditation. Therefore, he said, we can think of meditation as the preliminary or preparatory practice which is indispensable. 

Furthermore, as pointed out in earlier sessions, for meditation to go well, we need to perfect diligence first. Diligence will only come about through the practice of patience. Patience, in turn, depends on discipline. Before discipline, first of all, we need to engage in the perfection of generosity. Thus, wisdom depends on all the preceding five pāramitās. “Without them,” Acharya said, “we will not be able to attain wisdom.” 

Transcending the Three Spheres

Understanding the practice of the bodhisattvas in this way, the last two lines of the verse on prajñā also show the main purpose of dharma practice: The realization of the wisdom of selflessness. 

First of all, we need to understand what is meant by the three spheres. Illustrating this with links that are connected with each other and becoming a chain that binds us to saṃsāra, the three spheres basically refer to the deeply habituated mind that holds on to a truly existing self. As a consequence, we conceive of three “spheres”: an agent, action, and object. For example, when practicing generosity, we usually think of ourselves as the subject (agent) who engages in the act of giving (action) and someone considered to be the recipient (object). 

It is precisely the conceptualization of these three spheres that we are seeking to abandon through the practice of wisdom. “This is what we are transcending, what we need to let go,” Acharya said. Therefore, he continued, “the practice of wisdom is that of letting go of the three spheres. If we try to hold on to those spheres, we will continue to be bound to saṃsāra. This is like getting lost in a maze or labyrinth.” The practice of wisdom, then, can be understood as finding the way out. 

Acharya concluded our session by expressing his gratitude to all present, wishing everyone to have a wonderful day, and warmly inviting everyone to join us again next Sunday. Following that, we dedicated the merit.

If We Practice Continuously – 37 Practices – Session 18

While first reminding us of the general meaning of dharma, the three trainings, and the teachings on buddha nature, Acharya Lhakpa Tshering then turned towards the third and fourth pāramitā or perfection, the practice of patience and diligence, respectively. What do we need to get closer and closer to the state of buddhahood? 

Creating Space to Look Within

It was emphasized that we begin with the practice of śamatha (calm-abiding meditation), as a way to slow down our mind and create a space to look within. Through looking within, we start to see the workings of our mind. In this way, we become familiar with ourselves and will be able to tame and train the mind, which can be understood as the general purpose of the dharma. 

In addition, whether we think or feel our practice went well or not, we can always end our session with a feeling of appreciation. No matter how we may evaluate our practice, we can rejoice that we took the time to work with our minds. This applies equally to listening or studying the dharma as well. 

Three Baskets and Three Trainings

Acharya continued our session by encouraging us to give rise to the intention to listen, contemplate, and practice the dharma for the benefit of all sentient beings. Dharma can be understood as the teaching of the Buddha. These teachings, he elaborated, are grouped together in three “baskets”– the Tripiṭaka. 

Within these three collections, we find the three trainings: the training in higher discipline or ethics, the training in higher meditative concentration, and the training in higher wisdom. Illustrated by the example of obtaining sesame oil from a sesame seed, Acharya stressed that we can all obtain the state of omniscience or buddhahood if we make an effort to do so. Why is this so? Acharya said: 

“The nature of the mindstream of a buddha and the nature of the mindstream of an ordinary being is identical. All sentient beings possess buddha nature.” 

In brief, he continued, buddha means the exhaustion of all delusions and the full development of wisdom. Practicing dharma, then, is to remove our delusions and expand our wisdom. In order to do this, we need to accumulate merit and wisdom through the 37 practices of a bodhisattva, as pointed out by Ngulchu Tokmé, and especially that of the six pāramitās. If we do not engage in these practices, we will unnecessarily prolong our time in the world of suffering orsaṃsāra. 

Patience Without Malice

After covering the pāramitā of generosity and discipline in the previous sessions, Acharya continued with verse 27, which expresses the perfection of patience: 

“For bodhisattvas who desire a wealth of virtue,
All harmful actions done to them are like a precious treasure.
Therefore, to practice patience that is
Without any malice toward anyone is the practice of a bodhisattva.”
(Quoted from A Guide to the Thirty-Seven Practices of a Bodhisattva, translated by Christopher Stagg)

Practicing patience may not be easy. In fact, Acharya said, it is quite difficult. Both the sūtras and bodhisattvas like Śāntideva teach that patience is even more difficult than to bear suffering. Yet, it is of great importance. Why? Drawing from Śāntideva’s Entrance to the Way of a Bodhisattva and Bodhisattvapitaka Sūtra, Acharya explained that a single moment of anger can destroy all the virtue that we have gathered for a very long time. Therefore, “[…] to practice patience that is without any malice toward anyone […],” as taught in this verse by Ngulchu Tokmé, is the key practice. 

Getting Closer to Buddhahood by Taking Small Steps

Despite the difficulty of practicing patience, Acharya shared various practical ways to strengthen our patience in daily life and when practicing the dharma, and to do so one step at a time: 

  • Instead of thinking of those who cause you harm as enemies and trying to destroy them, we should look at them as a treasure, turn inward, and tame our mind of anger. “Taming the angry mind is equal to taming all outer enemies,” Acharya said. 
  • In everyday situations, like someone cutting the line at the grocery store or when the coffee we ordered isn’t quite right, we reflect on ourselves and on the unseen difficulties that may be behind those actions. This way we can gradually expand our patience. 
  • Whenever we encounter difficulties during dharma practice, like physical pain in meditation, or hearing about very subtle and profound teachings on karma or emptiness which may be difficult to grasp, instead of resisting or turning away, we need to open our mind and develop endurance. 

In short, if we are able to carry such situations onto the path and consider them as treasures, then we will be able to get closer and closer to the state of buddhahood, the wealth of omniscience. 

Ending Laziness 

The next verse, 28, teaches about the practice of exertion or diligence: 

“Though the hearers and solitary realizers practice only for their own benefit,
They exert themselves like their hair is on fire.
Seeing this, to practice diligence, the source of qualities,
For the sake of all beings is the practice of a bodhisattva.” (28) 

Just like we need to strengthen our patience by taking small steps, we need to gradually increase our diligence. Whereas anger is the affliction to be removed through developing patience, the obstacle we are working with in the context of the pāramitā of exertion is laziness. Acharya explained that the teachings speak about three kinds of lazinesses that we need to put to an end: 

  • Laziness of inactivity: our regular kind of laziness of being passive, like just sitting on a couch. 
  • Laziness of clinging to non- virtuousnonvirtuous actions: rather than practicing the dharma to attain enlightenment, we engage in non- virtuousnonvirtuous activities like duck hunting or something similar. 
  • Laziness of lack of self-confidence: thinking, for one reason or another, that it would not be possible for us to obtain buddhahood. 

As mentioned earlier, Acharya reminded us about the teaching on buddha nature: all sentient beings possess the same essence or potential to become a buddha. Therefore, he said, “if we put in an effort and exert ourselves, if we are diligent, we are all able to recognize our buddha nature and obtain the state of buddhahood.” 

Making a Real Effort to Benefit Others

In this verse, Ngulchu Tokmé points to the effort made by śrāvakās (hearers) and pratyekabuddhas (solitary realizers). While they practice dharma solely for their own benefit, following the path of individual liberation, they exert themselves “like their hair is on fire.”

Knowing or seeing that hearers and solitary realizers exert themselves in this way, there is no need to speak about the effort we should make to obtain enlightenment. After all, Acharya taught, we seek to benefit all sentient beings on the Mahāyāna path. So, our diligence should surely be even greater than the hearers and solitary realizers. If, Acharya continued, we would practice dharma in a continuous manner and engage in virtuous activity, even when starting with just a couple of minutes a day, we would be able to achieve the state of omniscience. 

Applying this to studying Ngulchu Tokmé’s 37 Practices of a Bodhisattva, Acharya closed our Meditation for All session by encouraging us to practice or, at least, to read these verses regularly. If time allows, every day. 

“Even if you don’t understand the meaning,” Acharya said, “if you read with the intention to benefit others, having an altruistic mind, the meaning of these verses will naturally come to us.”

Acharya thanked everyone for joining in this practice, and we dedicated the merit. 

Karmapa Khyenno!

Without Hope and Craving – 37 Practices – Session 17

In verse 22, Ngulchu Tokmé teaches us about ultimate bodhicitta. Last week, our resident teacher, Acharya Lhakpa Tshering, offered an explanation of this verse and the two following verses, which show how to cut through our confusion and see reality directly. The next couple of verses, Acharya said, instruct how to put the teachings on ultimate bodhicitta into practice in post-meditation or subsequent attainment: through the six pāramitās or perfections .

Working with Our Breath and Distraction

Acharya first guided us in the practice of śamatha (calm-abiding meditation) following the recitation of our opening chants. He highlighted how we can calm the mind through focusing on the movement of our breath, with the air coming in and going out through our nostrils. Whenever we find that our mind gets distracted or we enter into a state of daydreaming, we can simply bring our awareness back to our focal object: in this case, the movement of our breath. We do this practice repeatedly, Acharya instructed. 

“It doesn’t matter how many times you get distracted,” he said. “Whenever that happens, just be aware of it. Distraction is nothing bad, and we are not trying to not get distracted. We are simply aware of it, and return to our focal object.” 

We engage in this practice with the aspiration to attain enlightenment for the benefit of everyone. Therefore, whatever merit we gain through it, we wish it to be the cause for fulfilling this aspiration. 

A Beginner Bodhisattva Practicing Generosity

Previously, we discussed the topic of ultimate bodhicitta. Today, we turn to the question: How to put this into practice in post-meditation or subsequent attainment? On the path of the Mahāyāna or great vehicle, this is done through the six pāramitās or perfections, starting with the practice of generosity as expressed by verse 25: 

“Since, if you wish for enlightenment, you must give even your body away.
What is there to be said about giving material objects to others?
Therefore, to have generosity without hope of
Being paid in return is the practice of a bodhisattva.”
(Quoted from A Guide to the Thirty-Seven Practices of a Bodhisattva, translated by Christopher Stagg) 

Nguclhu Tokmé’s main instruction, Acharya explained, is to practice generosity without “hope of being paid in return.” No matter what kind of generosity we engage in, this is something we should remember all the time. Yet, as a beginner, this is very difficult. We have a strong habit of wishing to get something in return for our actions. Therefore, our resident teacher elaborated, many dharma practices make use of this habit and encourage us to think: “Through this practice I will accumulate the two accumulations of merit and wisdom, and will obtain the state of buddhahood.” Thinking thus, we will engage in practices like generosity as a beginner bodhisattva. 

The Ground for Ultimate Reality

From the perspective of ultimate bodhicitta and realized bodhisattvas, there is no accumulator, nothing to be accumulated, and no object of accumulation. Ultimately, those do not exist. While realizing this is our ultimate goal, Acharya said, “without relying on relative bodhicitta, there is no way to reach ultimate reality.” He illustrated this with an example often taught by Khenpo Tsültrim Gyamtso Rinpoche: An airplane taking off to the sky (ultimate) needs the ground (relative) to make speed to get up there. 

Turning to the practice of generosity, Acharya taught that there are three kinds of generosity: 

  • The generosity of material goods
  • The generosity of protection from fear or offering refuge
  • The generosity of giving or sharing the dharma 

The bodhisattva who fully gives rise to the aspiration of attaining enlightenment for the sake of all sentient beings, Ngulchu Tokmé writes in this verse, even gives their own body away. Acharya explained that we need to see this in the context of the Mahāyāna path. Bodhisattvas who have seen the truth of emptiness directly will indeed be able to do this. This does not trouble them. For beginner bodhisattvas, we instead focus on the three kinds of generosity. 

Only Give What is Beneficial to Others

The practice of generosity, Acharya stressed, does not mean that we give away whatever we have nor give things to anyone at any point in time. Instead, as the Indian Buddhist master, Śāntideva, teaches in bodhisattva-caryā-avatāra, we carefully look at what the other really needs and would benefit from.

Illustrating this with various examples, Acharya explained that we give what is beneficial. If this consists of giving something small, then that is what we should do. Furthermore, giving is not limited to some kind of object. Showing respect through our physical actions, speaking gently, and being kind are also acts of generosity. We can think of offering a smile or protection to those who seek refuge out of fear. 

Although sharing the dharma is considered the most supreme act of generosity, this may not always be what the other needs. The intention, therefore, may be good, but we really should be giving what the other needs at that moment — not what we want to give. 

A key thing to remember: We should practice generosity without the hope of being paid in return. Otherwise, our practice will become ingenuine and cause suffering to come our way. 

Getting To a Place of Coolness 

The six perfections taught through these verses by Ngulchu Tokmé follow a certain progression. The perfection of generosity, which is mainly to liberate ourselves from the attachment or clinging to samsaric (i.e. worldly) things, prepares us for the practice of discipline taught in verse 26: 

“If, lacking discipline, you do not accomplish your own benefit,
Wishing to accomplish others’ benefit is laughable!
Therefore, to engage in discipline
Without samsaric craving is the practice of a bodhisattva.” 

The English word “discipline” and Tibetan tshül thrim are trying to capture the Sanskrit word “śīla,” which means something like “coolness.” Acharya explained that we can understand this from the context of the burning sun in the places where Buddha lived: If you sit under a tree or in the shade on a sunny day, you will be able to feel this coolness. The heat, in this case, is a reference to the experience of attachment and other mental afflictions. The coolness refers to the place we  experience through guarding or watching the actions of our body, speech, and mind, with an emphasis on the first two. This is the so-called discipline. 

Benefiting Ourselves and Others

If we contemplate this practice of guarding or disciplining ourselves, Acharya said: 

“Then we can see that if we are not capable of guarding our body, speech, and mind we can easily see in today’s world how this gives us a lot of problems, a lot of hardships, a lot of suffering. On the other hand, if we are capable to discipline ourselves, that will become the foundation for all kinds of virtuous qualities and the ground for the accumulation of merit. This, in turn, enables us to benefit both ourselves and others.” 

If, as Ngulchu Tokmé points out, we are not able to practice discipline, then benefiting others is laughable. How can you benefit others, if you can’t even keep yourself out of trouble? 

Progressing Towards the State of Buddhahood

To conclude, and responding to a question asked by one of the participants, Acharya explained how the practice of the Mahāyāna path is fully encompassed by the six pāramitās. Therefore, if we are able to practice those, we can realize the truth of emptiness and obtain the state of buddhahood for the sake of all sentient beings. This, however, is not easy. Why?

As human beings, Acharya elaborated, we have many mental afflictions. Particularly strong is the affliction of desire or clinging to worldly things and, especially, the grasping at a self or self-fixation. Since attaining buddhahood requires the realization of emptiness and the absence of a self, it is very difficult. Therefore, we need to work with mental afflictions in a gradual manner and, for example, make our attachments smaller and smaller. 

The practice of the six pāramitās can be understood as working with increasingly subtle mental afflictions. The first pāramitā, the practice of generosity, has as the main instruction to let go of the hope of being paid in return. This consists of working with very coarse forms of attachment. The second pāramitā, the practice of discipline, has as the main instruction to practice discipline “without samsaric craving.” This will help to prevent attachment to samsaric things from arising and further reduce our clinging. As we progress through the practice of the six perfections in this way, we get closer and closer to the realization of emptiness, and the realization of buddhahood, for the sake of all beings. Our goal, Acharya said, “is to have the understanding of emptiness. But, without clearing away these obscurations like attachment, there is no way to reach that goal.” This is why we practice the six pāramitās on the heroic path of compassion. These are the practices of a bodhisattva. 

Following those words, we dedicated the merit. 

Karmapa Khyenno!

Mind and Its Confusion – 37 Practices – Session 16

In verses 11 through 21, Ngulchu Tokmé teaches us about relative bodhicitta. With verse 22, we arrive at the topic of ultimate bodhicitta, which leads us into investigating the nature of mind. How to cut through our confusion about reality is pointed out in verse 23 and 24. 

These three verses, Acharya Lhakpa Tshering, our resident teacher, explained, are at the heart of the highest teachings of secret mantra, Dzogchen, and Mahamudra. So, if we understand these verses, we have all we need. If we don’t, none of the instructions of these profound lineages will benefit us. 

Relative Bodhicitta in Meditation and Post-Meditation

The main instruction of Ngulchu Tokmé’s 37 Practices of a Bodhisattva is how to give rise to bodhicitta or the awakened heart. This consists of relative and ultimate bodhicitta. The first can be divided into the practice of bodhicitta in meditative equipoise or single-pointed meditative state; the second is about  post-meditation or subsequent attainment. 

Among these two, cultivating bodhicitta in a single-pointed meditative state is expressed in verse 11, and concerns exchanging your own happiness with the suffering of others. How to cultivate bodhicitta in post-meditation is pointed out in verse 11 through 21.

Ultimate Bodhicitta: Where or What is Mind? 

Verse 22 teaches us about ultimate bodhicitta and reads: 

“Whatever appears is one’s own mind. 
Mind is primordially free from extremes of elaboration. 
Knowing this is so, to not mentally engage 
The signs of perceiver and perceived is the practice of a bodhisattva.” 

(Quoted from A Guide to the Thirty-Seven Practices of a Bodhisattva, translated by Christopher Stagg)

Regardless of whether we are thinking about worldly activities or practicing the dharma, the mind is that which considers things to be in a certain way. We have thoughts like, “Oh, this is what it is” and “Maybe it is like that.” If we investigate closely, however, does the mind truly exist? 

Acharya  encouraged us to consider this carefully by looking at the way our sense faculties interact with their objects, which eventually leads to mental afflictions like attachment and aversion, depending on whether we consider something attractive and pleasant or unattractive and unpleasant. 

This is true for all our senses and their objects: It is solely due to our own mind that we consider things to be attractive or not. The objects themselves have no such inherent quality. Therefore, mental afflictions arise due to how we think of objects when we make contact with them through our sense faculties. Furthermore, whether we consider something pleasant or unpleasant is due to habitual tendencies. 

Free from the Beginning 

If we look closely, notions of attractive and pleasant, and their opposites, as well as habitual tendencies, are not part of the essence of mind. In fact, the mind is primordially free. Elaborations about existence and non-existence, and how we think of something, are not inherently part of mind. 

Reflecting on how people in the Himalayas and scientists speak about the location of mind,  Acharya points out that mind cannot be found anywhere. This does not mean it does not exist. As the verse indicates, from the very beginning, mind is free from extremes such as existence and non-existence. 

If we understand the meaning of what Ngulchu Tokmé is pointing out with this 22nd verse and know how to put it into practice, then there is nothing more to be learned from the highest pith instruction like Mahamudra and Dzogchen. Furthermore, Acharya emphasized, “if we don’t understand this, then no matter what higher pith instruction we study or practice, we will not be able to understand or get the taste of those.” In other words, all teachings of secret mantra are brought together in this particular verse and, when contemplated carefully, help us to give rise to ultimate bodhicitta. 

Seeing through Mind’s Confusion

The two following verses concern our own confusion about appearances. In verse 23, Ngulchu Tokmé points to our confusion about seeming outer objects and the experience of happiness. In verse 24, he teaches about taking mind’s inner appearances as real and the subsequent suffering. In both cases, the practice of a bodhisattva consists of seeing through this confusion as is expressed by Ngulchu Tokmé in the following way: 

“Encountering pleasurable objects 
Is like seeing a rainbow in the summertime. 
Although they appear beautiful and real, to see them as not being real
And relinquish attachment is the practice of a bodhisattva.” (23) 

“The different kinds of suffering are like your child dying in a dream.
Taking confused appearances as real, how tiring!
Therefore, when meeting with adverse conditions,
To see them as confusion is the practice of a bodhisattva.” (24) 

Despite appearances and our usual way of thinking, objects that are seemingly “out there” or show up inside the mind do not inherently exist. This is our confusion. They appear only based on the coming together of many causes and conditions. We can easily understand this, Acharya explained, through the examples given by Ngulchu Tokmé. We know that outer appearances, like rainbows, do not truly exist by themselves. Likewise, we know that things we dream during our sleep are not real either. Yet, taking them to be real, and considering them to be pleasant or not, we experience either happiness or suffering, respectively. 

While it is somewhat more difficult to see through our confusion in moments of suffering, when we recognize that these external/internal objects do not truly exist, then our mental afflictions associated with them no longer arise. Although the objects appear, they do not exist in the way we habitually think about them as being solid, permanent entities that we like or dislike. Rather, they are like rainbows or dreams. Knowing this, we should not cling to moments of happiness nor feel lost when we suffer. 

When Meditating on Emptiness is (Not) Beneficial

Summarizing the meaning of the two verses about our confusion, Acharya explained that no matter whether we experience suffering or happiness, we should not fixate or cling strongly to either experience as both the objects and the associated mental afflictions are based on confusion. 

Recalling instructions from the great Kagyü master Khenpo Tsültrim Gyamtso Rinpoche, Acharya said that this does not mean that you do not drink anything when you are thirsty, eat nothing when you are hungry, or do not take medicine when you are sick. In those moments, this practice of seeing through confusion will not benefit you. If we are thirsty, we should drink something. When we are hungry, we should eat something. And when we are sick, we should take medicine. However, when we strongly cling to happiness or feel lost in moments of suffering, then we should recollect this view on emptiness and see through our own confusion. That is the practice of a bodhisattva cultivating ultimate bodhicitta. 

Following those concluding words, we dedicated the merit. 

Karmapa Khyenno! 

Bringing Aggression and Attachment onto the Path – 37 Practices – Session 15

Before beginning our usual meditation practice, Acharya Lhakpa Tshering, our resident teacher, described the onsite groundwork set to commence this spring at Karmapa Center 16 and the special pujas held ahead of time to remove any obstacles and promote environmental harmony. This is a significant next step forward for the second phase of KC16’s Stupa Project. 

Recalling the Mind

Following our opening chants, our resident teacher resumed guiding us in the practice of calm-abiding meditation (Sanskrit: śamatha). Together with emphasizing the need for being well-grounded and keeping our back straight, Acharya Lhakpa also stressed the importance of letting go of any expectations during our meditation. We can put aside thoughts about having a good or bad meditation. Likewise, whenever you observe the mind wandering off, moving towards an object outside, “you are simply aware of that situation and bring your mind back to this moment.” In this way, during this type of practice, we recall our mind again and again. 

Utilizing Afflictive Emotions

During this session, we discussed verse 20 of Ngulchu Tokmé’s 37 Practices of a Bodhisattva. It reads:

“If I do not tame the enemy of my own anger,
I may subdue external enemies, but they will still increase. Therefore, with the army of loving-kindness and compassion,
To tame one’s own mind stream is the practice of a bodhisattva.” 
(Quoted from A Guide to the Thirty-Seven Practices of a Bodhisattva, translated by Christopher Stagg)

When aggression, or any kind of afflictive emotion, takes control of us, we no longer are the same person. On the path of the Foundational Vehicle or Hīnayāna, as Acharya explained earlier, it is emphasized to stay away from such disturbed states of mind. The path of the Great Vehicle or Mahāyāna, on the other hand, teaches us how to utilize such seeming obstacles as a practice and as a way to usher in loving-kindness and compassion. 

Making the Same Mistake

The verse itself, Acharya said, is very clear, and we can easily recognize the practical value in our daily life. We can observe, around the world, how nations try to subdue each other, turn into enemies, and so forth. However, this attempt to eliminate external enemies only leads them to increase. “You can see,” Acharya said, “that kind of practice will never work. Still, we are making the same mistake, again and again.” 

What we really should be doing is taming the most dangerous enemy: aggression or anger within ourselves. And we should be fighting this enemy with an army of loving-kindness and compassion. It is taught by great Indian masters like Shantideva and Atisha that there is no point in trying to defeat outer enemies. However, if we are able to tame our own minds, it is like defeating all the enemies or obstacles outside at the same time. Acharya invited us to contemplate this deeply: Do we really think we would be successful if we were to try to defeat all outer enemies? 

Gathering the Armies of Loving-Kindness and Compassion

Illustrated by Shantideva, who said we should cover our feet with leather to protect ourselves from any harm instead of attempting to cover the entire world with leather, we shouldtame our own mindstream and gather the army of loving-kindness and compassion. This means we develop the wish for all beings to be happy and have the causes of happiness (loving-kindness), and for them to be free from suffering and the causes of suffering (compassion). Out of these two, Acharya pointed out, we begin by gathering the army of compassion and then, naturally, we will start gathering the army of loving-kindness. Thus, it is also compassion that is taught in the sutras as the supreme practices. For example, in the Sutra of the Condensed Perfection of Wisdom we read: 

“For those who have great compassion, it is like having all spiritual practices in the palm of their hand.” 

Therefore, if we are able to cultivate great compassion, it will be (relatively) easy to obtain the state of omniscience or complete Buddhahood. This verse teaches us how taking the object of aggression onto the path is part of this practice. 

Salt Water

The next verse (21) speaks about taking objects of attachment onto the path: 

“The sense pleasures are like salt water;
However much you partake, that much your craving will increase. Whatever objects of attachment arise,
To immediately abandon them is the practice of a bodhisattva.” 

When we think about sense pleasure, Acharya explained, we can simply think of the five sense faculties and their objects. For example, seeing pleasurable forms, hearing pleasurable sounds, and smelling pleasurable odors, these are the sense pleasures Ngulchu Tokmé has in mind with this verse. Sharing a story about visiting the ocean and experiencing salt water for the first time during his stay in India,  Acharya highlighted how these sense pleasures are really like salt water. “If we are thirsty and try to quench our thirst by salt water, our thirst just increases. We will never be able to quench our thirst.” Therefore, this verse teaches us that we should abandon the sense pleasures immediately.

The Practice of Contentment

What does it mean to “abandon” objects of attachment? Acharya explained it does not necessarily mean that we need to go to another place and leave this object behind. Rather, the main point of this verse is to cultivate the quality of contentment. Any particular object we may have, we should generate the thought: “Oh, having this is sufficient. I need nothing else.” 

If we were to accumulate wealth for the benefit of others, it could be part of our path. Yet, if it is just to accumulate things for ourselves, this is not considered the practice of a bodhisattva. For this reason, Nagarjuna said: “The teacher of gods and humans said / Among all wealth, contentment is supreme.” 

Abandoning Outer Objects

In addition to contentment, this verse teaches us that all outer objects are of the nature of suffering. Why is that? It is because they are compounded phenomena, they are not singular or permanent. This relates to what in the Buddhist view is known all-pervasive suffering. At the point of obtaining something, protecting an object once we possess it, and once it falls apart, at all times there is suffering present. Acharya illustrated this with the example of getting our favorite car that may run perfectly at the beginning. However, given its compounded nature, it will break down and cause suffering from the moment we own it. 

Therefore, the main practice verse 21 is pointing to is that of cultivating contentment. In addition, we need to understand that all outer objects are compounded and therefore of the nature of suffering. Realizing this equals abandoning those objects. So, like with aggression, we need to learn to take attachment onto the path and turn seemingly unfavorable circumstances into something beneficial, for the benefit of all beings. We do so, not by trying to fix things outside, but by improving our own mindstream. That is the practice of a bodhisattva. 

Taming and Training our Minds

Taking us back to the beginning of our session, Acharya Lhakpa connected the teachings with the meaning of practicing the dharma in general. First and foremost, this consists of taming our own mind. This is the main aspect. On top of that, in the Mahāyāna, we cultivate loving-kindness and compassion, and seek buddhahood or enlightenment not just for ourselves but for the benefit of all sentient beings. This reminded Acharya of his precious teacher, Dzogchen Ponlop Rinpoche, who always emphasizes how all practices of a dharma practitioner are subsumed or summarized by these two aspects: taming the mind and training the mind. Rinpoche teaches: “If we want to evaluate our practice, we just need to look inward and see how much improvement is happening in our mindstream.” 

With those words, we concluded our session and dedicated the merit.

Traditional Pujas and Vase Ceremony Ahead of Onsite Groundwork

From April 11 till April 19, special pujas (meditation practice with melodic chants and instruments) will be held at Karmapa Center 16 in preparation for the onsite groundwork that will begin later this spring. This is a significant step forward in our three-phased project and will literally create the foundations for the Parinirvāṇa Stupa Temple, a residence for His Holiness the 17th Karmapa, Ogyen Trinley Dorje, and two retreat houses. 

The pujas are intended to remove any obstacles, create the most auspicious conditions for the engineers, all workers, and volunteers to start our work together, and to promote environmental harmony. You are warmly invited to join our practices onsite or online, and make offerings in support of the lamas, practices, and the second phase of our Stupa Project. A link will be sent after an offering of any amount.

Schedule

Friday April 11 to Thursday, April 17

time (Central Time, UTC-6)puja
9:00–10:00 AMཟབ་ཏིག་སྒྲོལ་མ། Green Tara
10:30–12:00 PMམགོན་པོའི་བསྐང་གསོལ། Mahakala Practice 1
2:00–3:30 PMམགོན་པོའི་བསྐང་གསོལ། Mahakala Practice 2
4:00 – 5:30 PMམགོན་པོའི་བསྐང་གསོལ། Mahakala Practice 3
Schedule for KC16 pujas onsite in Wadsworth, IL, USA from April 11 to April 17, 2025
Click here to see the start time in your local time zone.

Saturday, April 19th, 2025

time (US Central Time, UTC-6)puja
10:00–12:00 PMལོ་ནག་བཅོས་བུམ། Vase Ceremony
Schedule for KC16 ceremony onsite in Wadsworth, IL, USA on April 19, 2025
Click here to see the start time in your local time zone.

Be Inspired by the Lineage of the Karmapas

We feel very fortunate to take this next step as part of creating a place for pilgrimage, study, and practice of the Dharma, the Kagyü, and especially the lineage of the Karmapas. In particular, to commemorate and be inspired by the life and teachings of His Holiness the 16th Gyalwang Karmapa, Rangjung Rigpe Dorje. May all be auspicious! 

Karmapa Khyenno!