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A brief account of the successive Karmapa incarnations

2011-01-08T06:19:00.000-08:00

A brief account of the successive Karmapa incarnations
The following brief account of the successive Karmapa reincarnations is extracted from the booklet “A Short History of the Karma Kagyü Lineage” published by KIBI in 1994, Compiled and translated by members of the Karmapa International Buddhist Institute’s Department of Translation
The First Karmapa, Düsum Khyenpa (1110-1193)
Excerpts from The Garland of Moon Water Crystal (dawa-chu-shel-gyi-phreng-ba) by the eighth Situ, Chökyi Jungnay, and Belo Tsewang Künkhyab
Düsum Khyenpa was born in the village of Ratay in East Tibet. His father was a Buddhist practitioner, and he received teachings from him as well as from many other teachers. Thus Düsum Khyenpa studied and practised Buddhism from an early age.
At the age of twenty he travelled to Central Tibet, where he studied extensively for twelve years with many great scholars such as Kyabpa Chökyi Senge and Patsab Lotsawa Nyima Trag.
He met with Gampopa at the age of thirty and received Kagyü teachings for three years. He also received teachings from Rechungpa and other disciples of Milarepa. Thus, he studied and practised meditation for twelve years. The miraculous powers he developed enabled him to visit holy sites of the Vajrayana in India. In Uddhiyana, also a sacred Vajrayana site, he met dakinis from who he received extensive teachings.
At the age of forty-four he returned to East Tibet, where he remained until his death. During this period he constructed three well-known monasteries, spread the Kagyü teachings and attracted a great number of disciples. He had many students capable of carrying on the Kagyü lineage. From among those, Drogön Rechen became the lineage holder. Düsum Khyenpa passed away at the age of eighty-four.
The Second Karmapa, Karma Pakshi (1204-1283)
Excerpts from The Garland of Moon Water Crystal by Situ Chökyi Jungnay and Belo Tsewang Künkhyab
Karma Pakshi was born at Chilay Tsakto in Eastern Tibet. By the age of six he was fully proficient in reading and writing, even though he had had no teacher. At ten he just needed to read a text once to understand and remember the contents.
At this time the young Karmapa set out on a journey to Central Tibet in order to make further studies there. On the way he met with Pomdragpa Sönam Dorje who told him to remain with him as he had had a vision of Düsum Khyenpa who told him that the young boy would become a lineage holder.
Karma Pakshi received the entire cycle of the Kagyü teachings from him. He became a famous siddha with extraordinary powers and accomplishments. He had disciples throughout Tibet, Mongolia and China. Among his foremost students were Drubtop Urgyenpa, who became the next lineage holder. Karma Pakshi passed away in his eightieth year.
The Third Karmapa, Rangjung Dorje (1284-1339)
Excerpts from The Garland of Moon Water Crystal by Situ Chökyi Jungnay and Belo Tsewang Künkhyab
Rangjung Dorje was born in Dingri Langkor. At his birth he sat up and proclaimed that he was the Karmapa. At the age of three he made himself a black hat and again insisted he was the Karmapa.
When he was five years old he met Drubtob Urgyenpa, who saw that he was the reincarnation of Karma Pakshi and gave him the Black Crown and all the belongings of the second Karmapa. He transmitted all the Kagyü teachings to him.
Rangjung Dorje received instructions of all the Buddhist traditions existing at the time. He studied with masters such as Trophu Künden Sherab, Nyenre Gendün Bum and many others. He became known as one of the greatest masters of his time and had innumerable disciples.
He constructed many meditation-centers as well as bridges to aid people crossing rivers and mountain precipices. A great scholar, he authored numerous texts and treatises.
His foremost disciples were Gyalwa Yungtön and the first Shamarpa, Dragpa Senge. Gyalwa Yungtön, a Nyingmapa, became the next lineage holder.
Rangjung Dorje passed away at the age of fifty-six.
The Fourth Karmapa,Rölpa'i Dorje (1340-1383)
Excerpts from The Garland of Moon Water Crystal by Situ Chökyi Jungnay and Belo Tsewang Künkhyab
Rölpe'i Dorje was born in the Kongpo province of Central Tibet. As soon as he was born he sat up and recited, 'Om Mani Padme Hum Hri', the mantra of Chenrezig.
The secretary of the previous Karmapa, Rinchen Pal, had been given instructions that indicated the next reincarnation and, following these indications, he found the child
At the age of six Rölpe’i Dorje received the refuge vows and the precepts of a lay-practitioner from Tokden Gön Gyalwa, with whom he studied and practised the Tantrayana.
At the age of twelve, on a journey to Central Tibet, he met with Gyalwa Yungtön Dorje Pal. The young Karmapa told him of many events relating to Rangjung Dorje, the previous Karmapa. This convinced Gyalwa Yungtön that the boy was the authentic reincarnation of his guru. Rölpe'i Dorje informed him that he would, in this life, be his teacher and requested him to transmit all the Kagyü teachings to him. Having finished his education, the Karmapa travelled throughout Tibet and China spreading the Kagyü doctrine. His foremost disciple was the second Shamarpa, who became the next lineage holder.
Rölpe'i Dorje passed away at the age of forty-three.
The Fifth Karmapa, Deshin Shegpa (1384-1415)
Excerpts from The Garland of Moon Water Crystal by Situ Chökyi Jungnay and Belo Tsewang Künkhyab Deshin Shegpa was born in the region of Nyang Dam in Southern Tibet. As soon as he was born he sat up, wiped his face and said, 'I am the Karmapa. Om Mani Padme Hum Hri'.
The secretary Rinchen Pal, who acted as the secretary of three Karmapas, heard of this unusual child and brought him to Tsawa Phu in Kongpo where a large group of the previous Karmapa's disciples were living. There he met Shamar Kachö Wangpo, who at once recognised him as Rölpe'i Dorje's reincarnation. Shamarpa gave him the Black Crown and all the other possessions of the previous Karmapa that he had been entrusted with.
The young Karmapa received the entire cycle of Kagyü teachings from Kachö Wangpo. Throughout his life he travelled far and wide, to Tibet, Mongolia and China, bestowing teachings and empowerments. He was invited to China by the Emperor Tai Ming Chen and became his guru. Having spent some years in China, he returned to Tibet where he continued teaching as well as constructing many stupas and shrines.
He found the young Shamar reincarnation, Chöpal Yeshe, supervised his ordination and transmitted the Kagyü teachings to him.
Among his foremost disciples Ratnabhadra became the next lineage holder. Deshin Shegpa passed away at the age of thirty-one.
The Sixth Karmapa, Tongwa Dönden (1416-1453)
Excerpts from The Garland of Moon Water Crystal by Situ Chökyi Jungnay and Belo Tsewang Künkhyab
Tongwa Dönden was born at Ngomto Shakyam near Karma Gön in Eastern Tibet. Many auspicious signs occurred at his birth. When he was only a month old his mother took him on a begging round, during which they encountered Ngompa Chadral, a disciple of the previous Karmapa. The infant became very excited and smiled at Ngompa Chadral, who asked him who he was. The child sat up and said, 'I'm the Karmapa'. Ngompa Chadral cared for the infant during the following seven months. Then he took him to Karma Gön, one of the three principal monasteries of the Karmapa in Tibet, where Tongwa Dönden, at this early age, gave many teachings.
He met Ratnabhadra at the age of three and was given the complete Kagyü transmission. At the age of six he composed many Tantric rituals. During this time the third Shamarpa, Chöpal Yeshe, came to Karma Gön. He enthroned the Karmapa and gave him teachings on Kagyü practice.
Tongwa Dönden took ordination at the age of nine from Khenchen Sönam Zangpo at the Wolkar Tashi Tang Monastery.
He spent the rest of his life travelling throughout Tibet, teaching the Dharma as well as restoring and constructing numerous monasteries and shrines.
Among his foremost disciples were Bengar Jampal Zangpo and the first Gyaltsap, Goshir Paljor Döndrub. Both became lineage holders and the principal gurus of the seventh Karmapa, Chödrag Gyamtso.
The Seventh Karmapa, Chödrag Gyamtso (1454-1506)
Excerpts from The Garland of Moon Water Crystal by Situ Chökyi Jungnay and Belo Tsewang Künkhyab
Chödrak Gyamtso came from Kyilha in Northern Tibet. As soon as he was born he wiped his face and said 'Ah' (a sanskrit syllable that symbolises the true nature of reality).
Chö Paljor, a disciple of the sixth Karmapa and the head of one of the Karmapa's smaller monasteries, Nyewo Ngarteng Monastery in the vicinity of Kyilha, had dreamt that his guru was reborn at Kyilha.
He sought out the young infant, who was then just seven days old. To ensure that the child was the authentic reincarnation, he had brought with him the possessions of the sixth Karmapa in order to see if the child would be able to recognise those possessions. The infant was able to do so without hesitation, and he also placed his hands on the head of Cho Paljor to bless him.
When only two months old, the Karmapa was brought to Arik Thang, a place where his predecessor had taught and a throne-like seat made out of stone slabs had been kept. There he gave blessings to over ten thousand people who had gathered for the occasion.
At the age of four he received a series of empowerments from Goshir Paljor Döndrub. When eight years old he went to stay at Karma Gön where he received the Karma Kagyü teachings from both Benkar Jampal Zangpo and Goshir Paljor Döndrub.
As Karmapa was invited to many places, he began travelling. He gave teachings and empowerments to thousands of people as well as authoring many texts and treatises. Chödrag Gyamtso spent his life travelling from place to place with a large gathering of disciples. Many thousand people lived a nomadic life in tents following their guru and receiving teachings. All the members of the group had to adhere to the rigorous schedule of study and meditation practice set up by the Karmapa.
At Nyriro Dong Tse he met the fourth Shamarpa, Chökyi Tragpa, to whom he imparted the teachings of the lineage.
Among his disciples, Denma Drubchen Tashi Paljor became the next lineage holder. Karmapa Chödrak Gyamtso passed away in his fifty-second year.
The Eighth Karmapa, Mikyö Dorje (1507-1554)
Excerpts from The Garland of Moon Water Crystal by Situ Chökyi Jungnay and Belo Tsewang Künkhyab Mikyö Dorje was born in the province of Ngam Chu, Eastern Tibet. As soon as he was born, he sat up and declared 'I am the Karmapa! I am the Karmapa!'
The Karmapa's father went to see Situ Tashi Namgyal who was in the vicinity to tell him about his newborn son. Situpa said that he was almost certain that the boy was the Karmapa reincarnation and told the father to keep that in mind and care for the child accordingly.
At about the same time the Amdo family of Kongpo in Central Tibet claimed that their son was the Karmapa reincarnation. At the request of many people Gyaltsap Tashi Namgyal took charge of this child.
The Karmapa reincarnation born in Ngamchu was brought to the province of Riwo Che and to Lho Rong, where many of the previous Karmapa's disciples were staying. They were convinced that the child in their care was the true incarnation.
Many problems ensued as the two parties could not agree. Therefore, Gyaltsap had both children brought together in order to determine who was the true Karmapa. When a situation like this occurs, it is tradition to see if the candidates are able to pick out the possessions of the predecessor from a stack of things which is a mix of the belongings of the previous incarnation and other objects.
The child from Ngam Chu was able to single out the possessions of his predecessor whereas the other child failed to do so. Thus it was established who was the true reincarnation. The young Karmapa announced that the other candidate was the reincarnation of Zurmang Chungtsang from the Zurmang Monastery in Eastern Tibet.
The eighth Karmapa received all the Kagyü teachings from Denma Drubchen Tashi Paljor. He also studied with and practised under the guidance of many other masters.
He established many monastic colleges and authored a great number of well-known treatises.
He transmitted the innermost teachings of the Kagyü lineage to the fifth Shamarpa, Könchog Yenlag, who became the next lineage holder.
Mikyö Dorje passed away in his forty-seventh year.

The Ninth Karmapa, Wangchuk Dorje (1556-1603)
Excerpts from The Garland of Moon Water Crystal by Situ Chökyi Jungnay and Belo Tsewang Künkhyab

Wangchuk Dorje was born in the region of Treshod in Eastern Tibet. As soon as he was born the child sat up, wiped his face and declared, 'I am the Karmapa!' Very soon people from the area started talking about this unusual child.
Kyamo Nangso Chokyong Tashi, a follower of the previous Karmapa, had been told by him that he would serve the next Karmapa. He thus went to see the child in Treshod and brought him to the Kyamo Lhundrub Tse Monastery.
The fame of the child spread far and wide, reaching Shamar Könchog Yenlag and Situ Chökyi Gocha. Both determined that the child was the Karmapa reincarnation. Situpa went to see him and offered the long-life empowerment of Amitayus, the Buddha of Boundless Light.
Shamarpa met with the new Karmapa at a place called Lhundrub Tse. He gave the young boy the refuge vows and taught him extensively.
Wangchuk Dorje received the entire cycle of Kagyü teachings from Shamar Könchog Yenlag.
The Karmapa travelled far and wide in Tibet. He taught the Dharma and frequently acted as a mediator in different parts of the country where there was unrest. He also improved the living conditions of many. Hence he was regarded as Tibet’s contemporary head.
He found the sixth Shamar reincarnation, Chökyi Wangchuk, who became his principal disciple and the next lineage holder. Wangchuk Dorje passed away in his forty-seventh year.

The Tenth Karmapa, Chöying Dorje (1604-1674)
Excerpts from The Garland of Moon Water Crystal by Situ Chökyi Jungnay and Belo Tsewang Künkhyab

Chöying Dorje was born at Khaytri Tang in the Golok province in the far North East of Tibet. The sixth Shamarpa, Chökyi Wangchuk, identified and enthroned the Karmapa and transmitted all the teachings of the Kagyü lineage to him.
Chöying Dorje travelled far and wide in Tibet, teaching and benefiting beings in many other ways. However, due to a pact between the Mongol ruler Goshir Khan and the fifth Dalai Lama, Ngawang Lozang Gyamtso, who was the first Dalai Lama to become Tibet's ruler, the Karmapa underwent many difficulties, and the Kagyü doctrine became very weak as a result of the political climate. Due to this sectarian persecution the Karmapa had to leave Tibet.
He travelled through Nepal and Burma to Yunnan in China. Chöying Dorje constructed many monasteries in the areas he travelled through. He was able to return to Tibet after twenty years in exile.
He found and enthroned the seventh Shamarpa, Yeshe Nyingpo, and transmitted the entire cycle of the Kagyü teachings. Yeshe Nyingpo became the guru of the eleventh Karmapa, Yeshe Dorje.
Karmapa Chöying Dorje passed away in his seventieth year.

The Eleventh Karmapa, Yeshe Dorje (1676-1702)
Excerpts from The Garland of Moon Water Crystal by Situ Chökyi Jungnay and Belo Tsewang Künkhyab

Yeshe Dorje was born at Mayshö in Eastern Tibet. He was identified as the reincarnation of Karmapa Chöying Dorje by Shamar Yeshe Nyingpo, who initially brought him to his seat, Yangchen Monastery in Central Tibet. From there the young Karmapa went to Tsurphu Monastery, one of the three seats of the Karmapa in Tibet, where he was enthroned.
Shamarpa transmitted the Kagyü teachings to him. He also received Terchö teachings that originate with the Indian master Padmasambhava from Yöngay Mingyur Dorje and Taksham Nuden Dorje. The scriptures tell us that Padmasambhava had foretold that the eleventh Karmapa would be the holder of certain Terchö lineages.
The Karmapa found and identified the eighth Shamarpa, Palchen Chökyi Döndrub, who became his principal disciple and the next lineage holder. Karmapa Yeshe Dorje passed away in his twenty-seventh year.

The Twelfth Karmapa, Changchub Dorje (1703-1735)
Excerpts from The Garland of Moon Water Crystal by Situ Chökyi Jungnay and Belo Tsewang Künkhyab
Changchub Dorje was born at Chile Chakhor in the Derge province of Eastern Tibet. Shamarpa heard of the remarkable child and sent a search party, and the child was brought to Karma Gön Monastery, one of the three seats of the Karmapa in Tibet. There he met Shamar Palchen Chökyi Döndrub. The two remained together for the rest of their lives.
Situ Chökyi Jungnay says in his autobiography “The Clear Crystal Mirror” (page 32, line 3 in the edition of Dr. Lokesh Chandra) that the Karmapa and the Shamarpa are of equal status and that this is indicated by the fact that their throne-like seats are of the same height.
The Karmapa and the Shamarpa transmitted all the Kagyü teachings to the eighth Situpa and declared him to be the next lineage holder.

The Thirteenth Karmapa, Düdül Dorje (1733-1797)
Excerpts from The Pure Moon Crystal of Devotion (dad-pa’i zla-shal) by Jamgön Drukchen, Kunzig Chökyi Nangwa

Düdül Dorje was born at Champa Drongsar in Southern Tibet. He was recognized by Kato Rigdzin Tsewang Norbu and Situ Chökyi Jungnay.
Tibet was being ruled by the seventh Dalai Lama, Kalzang Gyatso, and his prime minister Sönam Topgyal at the time. As they wanted all government officials to be Gelugpa followers, that rule was initiated. Previously, officials who adhered to other traditions had been allowed to work in the government’s administration. Because of this political decision, it became necessary to request the Dalai Lama’s seal of approval of the new Karmapa reincarnation. This was a purely political matter brought about by the sectarianism of the time.
The Karmapa was brought to Tsurphu Monastery when five years old. At the age of twelve he received all the Kagyü teachings from Situ Chökyi Jungnay and the sixth Kyabgön Drukchen, Kagyü Trinlay Shingta. He also received Nyingma teachings from Rigdzin Tsewang Norbu.
Problems arose concerning the tenth Shamar reincarnation, when the Gyaltsap Tulku claimed that the son of the well-known Ger Namsay Ling family was the reincarnation and the Karmapa and the Situpa declared that the Panchen Lama’s younger brother was the Shamar reincarnation. After a series of difficulties the dispute was settled. It was recognized that Gyaltsap had failed to find the true reincarnation.
Thus the Karmapa and the Situpa jointly recognized the tenth Shamarpa, Mipham Chödrub Gyamtso. He became a principal disciple of both of them.
Düdül Dorje also found and identified the ninth Situpa, Pema Nyinche Wangpo. Both the tenth Shamar and the ninth Situ were close disciples of the Karmapa, and both became lineage holders.
Karmapa Düdül Dorje passed away in his sixty-fourth year.

The Fourteenth Karmapa, Thegchog Dorje (1798-1868)
Excerpts from Additional Records of the Golden Kagyü Lineage (gser-phreng-ka-skhong) by Topga Yulgyal

Thegchog Dorje was born in the Danang village of the Do Kham region in Eastern Tibet. Drukchen Kunzig Chökyi Nangwa who had been entrusted with the thirteenth Karmapa’s letter that indicated this reincarnation, identified Thegchog Dorje as the fourteenth Karmapa.
The Karmapa received ordination from Drukchen Kunzig Chökyi Nangwa and Situ Pema Nyinche Wangpo. He also obtained all the Kagyü instructions from these two masters. Jamgön Lodrö Thaye, a close disciple, also gave teachings to the Karmapa as he had received rare Terchö teachings that Thegchog Dorje had not been able to obtain.
The Karmapa travelled throughout Tibet spreading the Kagyü teachings. He found and identified the reincarnation of the tenth Situpa, Pema Kunzang. He gave the innermost Kagyü teachings to Jamgön Lodrö Thaye who became the next lineage holder.
Thegchog Dorje passed away in his sixtieth year.

The Fifteenth Karmapa, Khakyab Dorje (1871-1922)
Excerpts from Additional Records of the Golden Kagyü Lineage (gser-phreng-ka-skhong) by Topga Yulgyal

Khakyab Dorje was born in Shelkor village in Tsang province in Central Tibet. As soon as he was born he uttered the mantra of Chenrezig, and at the age of five he was able to read the scriptures. The ninth Kyabgön Drukchen recognized and enthroned Khakyab Dorje.
The Karmapa received the entire cycle of Kagyü teachings from Jamgön Kongtrul Lodrö Thaye. He also studied with Khenchen Tashi Özer and many others.
He travelled throughout Tibet giving teachings and empowerments.
He identified the reincarnations of Jamgön Kongtrul Lodrö Thaye and the Situpa and performed the rituals at their respective enthronements. Khakyab Dorje was a married master and had three sons. The second Jamgön Kongtrul and the twelfth Shamarpa, Jamyang Rinpoche were his sons.
The Karmapa also reprinted many scriptures that had become rare and difficult to obtain. His closest disciples were Situ Pema Wangchog Gyalpo, Jamgön Palden Khyentse Özer and Beru Khyentse Lodrö Mizay Jampa’i Gocha.
Khakyab Dorje passed away in his fifty-first year.

The Sixteenth Karmapa, Rangjung Rigpa’i Dorje (1924-1981)
Excerpts from Additional Records of the Golden Kagyü Lineage (gser-phreng-ka-skhong) by Topga Yulgyal
Rangjung Rigpa’i Dorje was born in Denkhok in the Derge province of Eastern Tibet.
His predecessor’s personal attendant, Jampal Tsültrim, had been entrusted with the letter that indicated the sixteenth reincarnation’s birthplace, parents and so on. Jampal Tsültrim gave this letter to the administration of Tsurphu Monastery. They asked Beru Khyentse, Situpa and Jamgön for clarification concerning some unclear points. A search-party was sent out and the reincarnation was found.
The young Karmapa was brought to Palpung Monastery where he received teachings from Situ Pema Wangchok. He also received ordination and the bodhisattva vow from him.
He received teachings on Tantra from Beru Khyentse Lodrö Mizay Jampa’i Gocha. He studied the sutras with Bo Kangkar Rinpoche. Jamgön Palden Khyentse Öser taught him the Six Yogas of Naropa and Mahamudra. Situ Pema Wangchok and Jamgön Palden Khyentse Öser were the main gurus of the Karmapa.
He travelled and taught throughout Tibet. From 1950 onwards the Chinese Military took control of Tibet. The Dalai Lama and government officials went to Beijing for talks. H.H. the sixteenth Karmapa and many other great lamas accompanied them to participate in the discussions. The talks brought about some good results for the Tibetan people. However, in 1959 the Chinese annexed Tibet at which point the Karmapa fled to India. He settled in Sikkim. The king, Tashi Namgyal offered land where the Karmapa constructed Rumtek Monastery. He went to Bhutan at the invitation of the king, Jigme Dorje Wangchuk. He also travelled to Ladakh, where he gave teachings at different monasteries after which he went on pilgrimage to the holy sites of India and Nepal.
In 1974 he went abroad for the first time. Dharma centers were established throughout the world. He spread the Buddhist teachings and had a large number of followers.
Karmapa Rangjung Rigpa’i Dorje passed away in his fifty-eighth year.

APPENDIX
In the biography of Chogyur Lingpa, a Nyingma master and a tertön (an individual who reveals the hidden teachings of Padmasambhava), it is recorded that in between the fourteenth and fifteenth enthroned Karmapa incarnations one reincarnation who did not live to become a throne-holder, was born. He became only two years old.
He was born into a family related to the fourteenth Karmapa. When one counts this reincarnation, Khakyab Dorje becomes the sixteenth Karmapa and Rangjung Rigpa’i Dorje becomes the seventeenth Karmapa. That clarifies the fifth Karmapa Deshin Shegpa’s prediction that between the end of the sixteenth Karmapa’s life and at the beginning of the seventeenth Karmapa’s life the Buddhist Doctrine will deteriorate in Tibet, the people of China will rise up against their Emperor, his family line will come to an end, the people of China will invade and occupy Tibet, and the two countries will suffer and become poor.

The 17th Gyalwa Karmapa and Kunzig Shamar Rinpoche in Bodh Gaya December 2010 to January 2011, India

2011-01-08T04:55:00.000-08:00

Video Clip :The 17th Gyalwa Karmapa
The Karmapa is one of the most important holders of the teachings of Tibetan Buddhism. The first Karmapa, Düsum Khyenpa (1110-1193), one of the most prominent lamas of his time, indicated prior to his death that he was to take rebirth again in Tibet. The second Karmapa, Karma Pakshi (1204-1283), was thus the first reborn lama of Tibet. Since then, the Karmapas continued to reincarnate in Tibet and to guide the Karma Kagyu tradition.

In the early morning of December 29, Rinpoches, lamas, monks and nuns gathered at the Mahabodhi Temple for the Kagyu Mönlam as usual, while the Gyalwa Karmapa started preparations for an empowerment of Chenresig (Avalokiteshvara), the Buddha aspect representing enlightened compassion.
About three thousand devotees, many of them new to Buddhism, gathered to receive the empowerment, which was given in the courtyard of Beru Khyentse Rinpoche’s monastery, since the shrine room was too small to accommodate such a large gathering. The whole courtyard was packed, with people standing on the roofs and the crowd spilling beyond the gate of the monastery out into the street.
Before starting the initiation proper, His Holiness the Gyalwa Karmapa addressed the audience to welcome them, both in English and in Tibetan.
He said that he was pleased to see so many dharma friends from all over the world gathered there and that he rejoiced in their willingness to take upon themselves the hardships of such a long journey. “It is an auspicious, wonderful occasion that we can all be here together. We are all human beings, and we have the precious opportunity to meet dharma teachers and gain experience of the dharma.
There are two conditions which need to come together for this to be possible: first of all, one’s own merit, conditions and accumulations. Second, the wishes, blessings, aspirations and dharma teachings of the buddhas and bodhisattvas.
The combination of these two is a wonderful circumstance. We should respect and acknowledge this and rejoice that we are here together for this precious wonderful time. It is a pleasure for myself, and I will do my best to guide you through this empowerment.”
He then welcomed the audience in Mandarin and Hindi, and addressing himself particularly to the Indian audience he said that “it is a very great pleasure to be in your country, the country where the Buddha was born”.
He once again emphasised the immense benefit of making wishes a place like Bodhgaya and encouraged everyone present to engage in the practice of wishing prayers. Concerning the empowerment itself, he explained that Chenresig is beneficial for all, since the meaning of Chenresig is genuine compassion and loving kindness. “From beginningless time, it is in the innermost nature of all of us to express compassion and loving kindness.”
The Gyalwa Karmapa then proceeded with the empowerment, and by the time all the devotees had passed in front of him to receive the blessing with the ritual vase five hours had passed and it was already afternoon.
Karmapa then went to the Mahabodhi temple to join the sangha in the Monlam prayers. Meanwhile, Shamar Rinpoche was holding a press conference at Sujata Hotel. About thirty journalists from Delhi and Patna (the capital of the State of Bihar where Bodhgaya is located), representing the most important national media, had gathered for the occasion.
Shamar Rinpoche first addressed himself to the press in a short speech in which he briefly talked about the first Karmapa Düsum Khyenpa and explained the meaning of the lineage of the Karmapas, after which he invited the journalists to present their questions.
When asked about the process of recognising a Karmapa reincarnation he told the story of how the 17th Karmapa Trinley Thaye Dorje had been found and recognised, demonstrating that the whole process had been in accordance with the 900-year-old tradition of the Karma Kagyu lineage.
In the evening the Gyalwa Karmapa received some of the same journalists and answered their questions. When prompted for a message he would like to give to young people he emphasised the importance of respecting one’s elders and in particular one’s parents. He said that our parents are our first teachers and that we should be aware of the great kindness they have shown us and take good care of them.

On the first day of the Western New Year 2011, once again the Gyalwa Karmapa received many visitors for blessing. One encounter was particularly noteworthy: Ven. Dr. Dhamma Viriyo Mahathero, ex-member of Parliament and spiritual director of the All India Bhikku Sangha in Bodhgaya, came to pay a visit to the Gyalwa Karmapa.
Ven. Dr. Dhamma Viriyo Mahathero’s connection with the Karmapa goes back more than thirty years: he already knew the 16th Karmapa when he was in Rumtek and has been a close friend of Shamar Rinpoche’s for several decades now. In 1975 he organised a big Buddhist conference in Darjeeling which both the 16th Gyalwa Karmapa and the Dalai Lama attended.
During his visit to the 17th Gyalwa Karmapa on January 1 he invited him for dinner for the next day on the premises of the All India Bhikku Sangha, just around the corner from Karma Dhargye Chokhor Ling monastery where Gyalwa Karmapa is staying. During the Kagyu Mönlam in Bodhgaya food is offered every day to the poor on the grounds of Kalachakra Maidan.
Rice, vegetables and dahl are prepared in a tent directly on the premises, and the food is then served to the poor on plates made of leaves. Voluntary helpers from all over the world help with this project, and approximately 500 poor people come every day to receive the food offering.

December 26, 2010
Though no official programme was scheduled at Bodhgaya for December 26, 2010, this did not mean that it was a day of leisure.
While lamas, monks and nuns were busy at the Mahabodhi Stupa with the last preparations for this year’s Kagyu Monlam, scheduled to start the day after, an endless stream of devotees from different countries, continents, age groups and walks of life came to see the Gyalwa Karmapa: Rinpoches and large groups of Tibetan monks from different schools, Western students from all over the world, Tibetan ladies in traditional costumes, devotees from South East Asia, fresh-faced young nuns…
They all waited patiently in line for their turn to present their ceremonial scarves and other offerings to the Gyalwa Karmapa and receive his blessing.

December 27, 2010
The holy site of the Mahabodhi Temple was at its most splendid on the morning of the opening day of this year’s Kagyu Monlam.
Thangkas depicting the masters of the Kagyu lineage had been put up on the Monlam shrine, and in front of them countless flower garlands, bouquets of flowers and butter lamps had been arranged, and a vast number of elaborately manufactured offering tormas set out.
Every surface was covered with flowers laid out in intricate patterns, and a mood of joyful anticipation was in the air.
Early in the morning a large crowd of devotees gathered in front of the entrance to the Mahabodhi Temple to await the arrival of Gyalwa Karmapa and Shamar Rinpoche, while countless others were circumambulating the Mahabodhi Stupa, turning their malas and mumbling mantras, or prostrating themselves around the stupa.
Once the Gyalwa Karmapa had arrived he was led in a procession to the inner temple to the accompanying sound of gyalings (Tibetan musical instruments used in rituals) where he paid homage to the Buddha, lit a butterlamp and offered a silk scarf.
The procession then continued to the Monlam site, where both Gyalwa Karmapa and Shamar Rinpoche lit a butterlamp to mark the official beginning of the Kagyu Monlam.
This year more people have gathered in Bodhgaya to participate in the Kagyu Monlam than ever before – all in all an estimated total of nine thousand.
Apart from the Gyalwa Karmapa and Shamar Rinpoche there are many other Rinpoches and high lamas who have graced the event with their presence, including Beru Khyentse Rinpoche, Jamgon Kongtrul Rinpoche, Dorje Lopon Nendo Rinpoche, Shangpa Rinpoche, Lodro Rabphel Rinpoche, Togden Rinpoche, Sang Sang Rinpoche and Sherab Gyaltsen Rinpoche.
Moreover, approximately six thousand monks belonging to different schools of Tibetan Buddhism as well as about five hundred nuns and several thousand lay devotees from the different corners of the globe have come to Bodhgaya for the auspicious occasion.
Recitations started as soon as Gyalwa Karmapa and Shamar Rinpoche were seated and continued until the evening. As usual, the main prayer recited during the Monlam was Samantabhadra’s Wishing Prayer for Excellent Conduct, also known as the King of Wishing Prayers. During breaks throughout the day both Gyalwa Karmapa and Shamar Rinpoche continued to receive visitors and give their blessing to devotees.

Artical by:- http://www.karmapa-news.org/

The Holiness 14th Dalai Lama teaching at Bodhgaya

2010-01-03T00:25:00.000-08:00

The Holiness Dalai lama will give teachings at Bodh Gaya, India, from January 5th to 8th 2010. There will be a live audio webcast in Tibetan ,English & Chines language only.His Holiness will give five-day teachings on Nagarjuna's In Praise of the Transcendental (jigten ley depar toepa), Atisha's Lamp of the Path to Enlightenment (jangchup lamdron), Longchen Rinpoche's Mind In Comfort and Ease (semnyid nyelso) & Tsongkhapa's Short Version of the Stages of the Path To Enlightenment (lamrim dhuedhon) from January 5 to 8.
On the morning of January 9 His Holiness will confer a Long Life Empowerment (tsewang) and a long life offering will be offered to His Holiness.

2553rd Buddha Jayanti in Bodhgaya

2009-05-10T07:00:00.000-07:00

The Bodhgaya Temple Management Committee, joined by all Monasteries and Temples in Bodhgaya, is going to celebrate the 2553rd Buddha Jayanti – the thrice Blessed Day of the Birth, Enlightenment and Mahaparinibbana of the Buddha on the Full Moon Day of Vaisak, 9th May 2009/2553 B.E., Saturday.There are lots of small childrens Particiapte Buddha jayanti.

Tergar Monastery in Bodhgaya

2009-01-03T06:33:00.000-08:00

Tergar Institute was founded by Yongey Mingyur Rinpoche to provide interested individuals with an opportunity to deepen their understanding and experience of the Buddhist teachings. He envisioned the institute as a place to study the classic subjects of the Buddhist tradition, to learn and practice meditation, and to study the Tibetan language.

At the Heart of the Buddhist World

The institute is located at Tergar Monastery in Bodhgaya, India, just minutes away from the spot where the Buddha attained enlightenment. In addition to its role as the home of the Tergar Institute, Tergar monastery is also headquarters of the Kagyu Monlam, which ends just before the institute's classes begin. On a rotating basis, Tergar Monastery is also home to the Kagyu Winter Debate, the Karma Gön Chö.

Uniting Theory & Practice

The institute’s programs focus on the integration of theory and practice. Each session includes both theory based classes and teachings on meditation that enable students to transform theory into living experience. Ample time is allotted for study and discussion, as well as group and individual meditation practice. For those interested in learning the Tibetan language, the institute also offers a unique opportunity to study classical Tibetan with experienced translators and teachers.

17th Gwalwang Karmapa arrives Tergar Temple in Bodhgaya

2009-01-03T06:19:00.000-08:00

After a one week stay in Sarnath, His Holiness arrived at Tergar Monastery in Bodhgaya on November 17 at 2PM. Waiting for nearly two and a half hours in the midday sun without shade was no easy task. But a chance to receive the Gwalwang Karmapa for the 25th Kagyu Monlam in Bodhgaya is a significant event.

As the narrow and dusty road was watered down in preparation for his arrival, the 600 monks who are staying at Tergar for Karma Guncho prepared to receive His Holiness with ritual ceremony. As the cavalcade of SUV jeeps drove up the road one after another, white katas cascaded down from red robed monks, nuns and the lay devotees.

As his jeep drove up, His Holiness looked to his left at all the monastics lined up to greet him and when he arrived in front of the monastery, the Gwalwang Karmapa got out, walked up the steps into the shrinehall and offered a kata and prostrations to the Buddha before him. The crowd of people waiting everywhere swarmed to get a closer glimpse. When His Holiness disappeared into private quarters for lunch, the question was visible on many faces: when can we see His Holiness again?

Kagyu Winter Debatesn in Tergar Temple

2009-01-03T05:59:00.000-08:00

This year, Tergar Monastery will host His Holiness the 17^thKarmapa as he presides over a meeting of many khenpos and shedra students of the Karma Kagyu lineage, who will participate in the Annual Kagyu Winter Debate (Karma Gön Chö). This gathering will be held in December of 2008. For one month, monks and khenpos from many Kagyu shedras will debate one another, prior to the Kagyu Monlam.

7th Glorious Jonang Monlam ceremony in Bodhgaya

2008-12-24T07:59:00.000-08:00

The Victorious Noble gathering of the 7th Glorious Jonang Monlam chenmo ceremony for world peace and liberation for all sentient beings on Dec 24th to the 30th of December at the Mahabodhi Temple in BodhGaya.
From all over the world people gathered to recite prayers.

Kagyu Monlam in Bodh Gaya

2008-12-01T21:00:00.001-08:00

17thGyalwa Karmapa Trinley Thaye Dorje led the Kagyu Monlam prayers for world peace and liberation for all sentient beings on Dec 1 st to the 7th of December at the Mahabodhi Temple in Bodh Gaya.From all over the world people gathered to recite prayers, particularly the “King of Aspiration Prayers”, with His Holiness Karmapa, His Holiness Shamarpa and numerous other prominent Rinpoches and dignitaries from monasteries and Dharma centers of the Kagyu order throughout Europe, Asia and the Americas.

A brief account of the successive Karmapa incarnations

2008-12-01T20:53:00.001-08:00

The following brief account of the successive Karmapa reincarnations is extracted from the booklet “A Short History of the Karma Kagyü Lineage” published by KIBI in 1994, Compiled and translated by members of the Karmapa International Buddhist Institute’s Department of Translation

The First Karmapa, Düsum Khyenpa (1110-1193)

Excerpts from The Garland of Moon Water Crystal (dawa-chu-shel-gyi-phreng-ba) by the eighth Situ, Chökyi Jungnay, and Belo Tsewang Künkhyab

Düsum Khyenpa was born in the village of Ratay in East Tibet. His father was a Buddhist practitioner, and he received teachings from him as well as from many other teachers. Thus Düsum Khyenpa studied and practised Buddhism from an early age.

At the age of twenty he travelled to Central Tibet, where he studied extensively for twelve years with many great scholars such as Kyabpa Chökyi Senge and Patsab Lotsawa Nyima Trag.

He met with Gampopa at the age of thirty and received Kagyü teachings for three years. He also received teachings from Rechungpa and other disciples of Milarepa. Thus, he studied and practised meditation for twelve years. The miraculous powers he developed enabled him to visit holy sites of the Vajrayana in India. In Uddhiyana, also a sacred Vajrayana site, he met dakinis from who he received extensive teachings.

At the age of forty-four he returned to East Tibet, where he remained until his death. During this period he constructed three well-known monasteries, spread the Kagyü teachings and attracted a great number of disciples. He had many students capable of carrying on the Kagyü lineage. From among those, Drogön Rechen became the lineage holder. Düsum Khyenpa passed away at the age of eighty-four.

The Second Karmapa, Karma Pakshi (1204-1283)

Excerpts from The Garland of Moon Water Crystal by Situ Chökyi Jungnay and Belo Tsewang Künkhyab

Karma Pakshi was born at Chilay Tsakto in Eastern Tibet. By the age of six he was fully proficient in reading and writing, even though he had had no teacher. At ten he just needed to read a text once to understand and remember the contents.

At this time the young Karmapa set out on a journey to Central Tibet in order to make further studies there. On the way he met with Pomdragpa Sönam Dorje who told him to remain with him as he had had a vision of Düsum Khyenpa who told him that the young boy would become a lineage holder.

Karma Pakshi received the entire cycle of the Kagyü teachings from him. He became a famous siddha with extraordinary powers and accomplishments. He had disciples throughout Tibet, Mongolia and China. Among his foremost students were Drubtop Urgyenpa, who became the next lineage holder. Karma Pakshi passed away in his eightieth year.

The Third Karmapa, Rangjung Dorje (1284-1339)

Excerpts from The Garland of Moon Water Crystal by Situ Chökyi Jungnay and Belo Tsewang Künkhyab

Rangjung Dorje was born in Dingri Langkor. At his birth he sat up and proclaimed that he was the Karmapa. At the age of three he made himself a black hat and again insisted he was the Karmapa.

When he was five years old he met Drubtob Urgyenpa, who saw that he was the reincarnation of Karma Pakshi and gave him the Black Crown and all the belongings of the second Karmapa. He transmitted all the Kagyü teachings to him.

Rangjung Dorje received instructions of all the Buddhist traditions existing at the time. He studied with masters such as Trophu Künden Sherab, Nyenre Gendün Bum and many others. He became known as one of the greatest masters of his time and had innumerable disciples.

He constructed many meditation-centers as well as bridges to aid people crossing rivers and mountain precipices. A great scholar, he authored numerous texts and treatises.

His foremost disciples were Gyalwa Yungtön and the first Shamarpa, Dragpa Senge. Gyalwa Yungtön, a Nyingmapa, became the next lineage holder.

Rangjung Dorje passed away at the age of fifty-six.

The Fourth Karmapa,Rölpa'i Dorje (1340-1383)

Excerpts from The Garland of Moon Water Crystal by Situ Chökyi Jungnay and Belo Tsewang Künkhyab

Rölpe'i Dorje was born in the Kongpo province of Central Tibet. As soon as he was born he sat up and recited, 'Om Mani Padme Hum Hri', the mantra of Chenrezig.

The secretary of the previous Karmapa, Rinchen Pal, had been given instructions that indicated the next reincarnation and, following these indications, he found the child

At the age of six Rölpe’i Dorje received the refuge vows and the precepts of a lay-practitioner from Tokden Gön Gyalwa, with whom he studied and practised the Tantrayana.

At the age of twelve, on a journey to Central Tibet, he met with Gyalwa Yungtön Dorje Pal. The young Karmapa told him of many events relating to Rangjung Dorje, the previous Karmapa. This convinced Gyalwa Yungtön that the boy was the authentic reincarnation of his guru. Rölpe'i Dorje informed him that he would, in this life, be his teacher and requested him to transmit all the Kagyü teachings to him. Having finished his education, the Karmapa travelled throughout Tibet and China spreading the Kagyü doctrine. His foremost disciple was the second Shamarpa, who became the next lineage holder.

Rölpe'i Dorje passed away at the age of forty-three.

The Fifth Karmapa, Deshin Shegpa (1384-1415)

Excerpts from The Garland of Moon Water Crystal by Situ Chökyi Jungnay and Belo Tsewang Künkhyab

Deshin Shegpa was born in the region of Nyang Dam in Southern Tibet. As soon as he was born he sat up, wiped his face and said, 'I am the Karmapa. Om Mani Padme Hum Hri'.

The secretary Rinchen Pal, who acted as the secretary of three Karmapas, heard of this unusual child and brought him to Tsawa Phu in Kongpo where a large group of the previous Karmapa's disciples were living. There he met Shamar Kachö Wangpo, who at once recognised him as Rölpe'i Dorje's reincarnation. Shamarpa gave him the Black Crown and all the other possessions of the previous Karmapa that he had been entrusted with.

The young Karmapa received the entire cycle of Kagyü teachings from Kachö Wangpo. Throughout his life he travelled far and wide, to Tibet, Mongolia and China, bestowing teachings and empowerments. He was invited to China by the Emperor Tai Ming Chen and became his guru. Having spent some years in China, he returned to Tibet where he continued teaching as well as constructing many stupas and shrines.

He found the young Shamar reincarnation, Chöpal Yeshe, supervised his ordination and transmitted the Kagyü teachings to him.

Among his foremost disciples Ratnabhadra became the next lineage holder. Deshin Shegpa passed away at the age of thirty-one.

The Sixth Karmapa, Tongwa Dönden (1416-1453)

Excerpts from The Garland of Moon Water Crystal by Situ Chökyi Jungnay and Belo Tsewang Künkhyab

Tongwa Dönden was born at Ngomto Shakyam near Karma Gön in Eastern Tibet. Many auspicious signs occurred at his birth. When he was only a month old his mother took him on a begging round, during which they encountered Ngompa Chadral, a disciple of the previous Karmapa. The infant became very excited and smiled at Ngompa Chadral, who asked him who he was. The child sat up and said, 'I'm the Karmapa'. Ngompa Chadral cared for the infant during the following seven months. Then he took him to Karma Gön, one of the three principal monasteries of the Karmapa in Tibet, where Tongwa Dönden, at this early age, gave many teachings.

He met Ratnabhadra at the age of three and was given the complete Kagyü transmission. At the age of six he composed many Tantric rituals. During this time the third Shamarpa, Chöpal Yeshe, came to Karma Gön. He enthroned the Karmapa and gave him teachings on Kagyü practice.

Tongwa Dönden took ordination at the age of nine from Khenchen Sönam Zangpo at the Wolkar Tashi Tang Monastery.

He spent the rest of his life travelling throughout Tibet, teaching the Dharma as well as restoring and constructing numerous monasteries and shrines.

Among his foremost disciples were Bengar Jampal Zangpo and the first Gyaltsap, Goshir Paljor Döndrub. Both became lineage holders and the principal gurus of the seventh Karmapa, Chödrag Gyamtso.

The Seventh Karmapa, Chödrag Gyamtso (1454-1506)

Excerpts from The Garland of Moon Water Crystal by Situ Chökyi Jungnay and Belo Tsewang Künkhyab

Chödrak Gyamtso came from Kyilha in Northern Tibet. As soon as he was born he wiped his face and said 'Ah' (a sanskrit syllable that symbolises the true nature of reality).

Chö Paljor, a disciple of the sixth Karmapa and the head of one of the Karmapa's smaller monasteries, Nyewo Ngarteng Monastery in the vicinity of Kyilha, had dreamt that his guru was reborn at Kyilha.

He sought out the young infant, who was then just seven days old. To ensure that the child was the authentic reincarnation, he had brought with him the possessions of the sixth Karmapa in order to see if the child would be able to recognise those possessions. The infant was able to do so without hesitation, and he also placed his hands on the head of Cho Paljor to bless him.

When only two months old, the Karmapa was brought to Arik Thang, a place where his predecessor had taught and a throne-like seat made out of stone slabs had been kept. There he gave blessings to over ten thousand people who had gathered for the occasion.

At the age of four he received a series of empowerments from Goshir Paljor Döndrub. When eight years old he went to stay at Karma Gön where he received the Karma Kagyü teachings from both Benkar Jampal Zangpo and Goshir Paljor Döndrub.

As Karmapa was invited to many places, he began travelling. He gave teachings and empowerments to thousands of people as well as authoring many texts and treatises. Chödrag Gyamtso spent his life travelling from place to place with a large gathering of disciples. Many thousand people lived a nomadic life in tents following their guru and receiving teachings. All the members of the group had to adhere to the rigorous schedule of study and meditation practice set up by the Karmapa.

At Nyriro Dong Tse he met the fourth Shamarpa, Chökyi Tragpa, to whom he imparted the teachings of the lineage.

Among his disciples, Denma Drubchen Tashi Paljor became the next lineage holder. Karmapa Chödrak Gyamtso passed away in his fifty-second year.

The Eighth Karmapa, Mikyö Dorje (1507-1554)

Excerpts from The Garland of Moon Water Crystal by Situ Chökyi Jungnay and Belo Tsewang Künkhyab

Mikyö Dorje was born in the province of Ngam Chu, Eastern Tibet. As soon as he was born, he sat up and declared 'I am the Karmapa! I am the Karmapa!'

The Karmapa's father went to see Situ Tashi Namgyal who was in the vicinity to tell him about his newborn son. Situpa said that he was almost certain that the boy was the Karmapa reincarnation and told the father to keep that in mind and care for the child accordingly.

At about the same time the Amdo family of Kongpo in Central Tibet claimed that their son was the Karmapa reincarnation. At the request of many people Gyaltsap Tashi Namgyal took charge of this child.

The Karmapa reincarnation born in Ngamchu was brought to the province of Riwo Che and to Lho Rong, where many of the previous Karmapa's disciples were staying. They were convinced that the child in their care was the true incarnation.

Many problems ensued as the two parties could not agree. Therefore, Gyaltsap had both children brought together in order to determine who was the true Karmapa. When a situation like this occurs, it is tradition to see if the candidates are able to pick out the possessions of the predecessor from a stack of things which is a mix of the belongings of the previous incarnation and other objects.

The child from Ngam Chu was able to single out the possessions of his predecessor whereas the other child failed to do so. Thus it was established who was the true reincarnation. The young Karmapa announced that the other candidate was the reincarnation of Zurmang Chungtsang from the Zurmang Monastery in Eastern Tibet.

The eighth Karmapa received all the Kagyü teachings from Denma Drubchen Tashi Paljor. He also studied with and practised under the guidance of many other masters.

He established many monastic colleges and authored a great number of well-known treatises.

He transmitted the innermost teachings of the Kagyü lineage to the fifth Shamarpa, Könchog Yenlag, who became the next lineage holder.

Mikyö Dorje passed away in his forty-seventh year.

The Ninth Karmapa, Wangchuk Dorje (1556-1603)

Excerpts from The Garland of Moon Water Crystal by Situ Chökyi Jungnay and Belo Tsewang Künkhyab

Wangchuk Dorje was born in the region of Treshod in Eastern Tibet. As soon as he was born the child sat up, wiped his face and declared, 'I am the Karmapa!' Very soon people from the area started talking about this unusual child.

Kyamo Nangso Chokyong Tashi, a follower of the previous Karmapa, had been told by him that he would serve the next Karmapa. He thus went to see the child in Treshod and brought him to the Kyamo Lhundrub Tse Monastery.

The fame of the child spread far and wide, reaching Shamar Könchog Yenlag and Situ Chökyi Gocha. Both determined that the child was the Karmapa reincarnation. Situpa went to see him and offered the long-life empowerment of Amitayus, the Buddha of Boundless Light.

Shamarpa met with the new Karmapa at a place called Lhundrub Tse. He gave the young boy the refuge vows and taught him extensively.

Wangchuk Dorje received the entire cycle of Kagyü teachings from Shamar Könchog Yenlag.

The Karmapa travelled far and wide in Tibet. He taught the Dharma and frequently acted as a mediator in different parts of the country where there was unrest. He also improved the living conditions of many. Hence he was regarded as Tibet’s contemporary head.

He found the sixth Shamar reincarnation, Chökyi Wangchuk, who became his principal disciple and the next lineage holder. Wangchuk Dorje passed away in his forty-seventh year.

The Tenth Karmapa, Chöying Dorje (1604-1674)

Excerpts from The Garland of Moon Water Crystal by Situ Chökyi Jungnay and Belo Tsewang Künkhyab

Chöying Dorje was born at Khaytri Tang in the Golok province in the far North East of Tibet. The sixth Shamarpa, Chökyi Wangchuk, identified and enthroned the Karmapa and transmitted all the teachings of the Kagyü lineage to him.

Chöying Dorje travelled far and wide in Tibet, teaching and benefiting beings in many other ways. However, due to a pact between the Mongol ruler Goshir Khan and the fifth Dalai Lama, Ngawang Lozang Gyamtso, who was the first Dalai Lama to become Tibet's ruler, the Karmapa underwent many difficulties, and the Kagyü doctrine became very weak as a result of the political climate. Due to this sectarian persecution the Karmapa had to leave Tibet.

He travelled through Nepal and Burma to Yunnan in China. Chöying Dorje constructed many monasteries in the areas he travelled through. He was able to return to Tibet after twenty years in exile.

He found and enthroned the seventh Shamarpa, Yeshe Nyingpo, and transmitted the entire cycle of the Kagyü teachings. Yeshe Nyingpo became the guru of the eleventh Karmapa, Yeshe Dorje.

Karmapa Chöying Dorje passed away in his seventieth year.

The Eleventh Karmapa, Yeshe Dorje (1676-1702)

Excerpts from The Garland of Moon Water Crystal by Situ Chökyi Jungnay and Belo Tsewang Künkhyab

Yeshe Dorje was born at Mayshö in Eastern Tibet. He was identified as the reincarnation of Karmapa Chöying Dorje by Shamar Yeshe Nyingpo, who initially brought him to his seat, Yangchen Monastery in Central Tibet. From there the young Karmapa went to Tsurphu Monastery, one of the three seats of the Karmapa in Tibet, where he was enthroned.

Shamarpa transmitted the Kagyü teachings to him. He also received Terchö teachings that originate with the Indian master Padmasambhava from Yöngay Mingyur Dorje and Taksham Nuden Dorje. The scriptures tell us that Padmasambhava had foretold that the eleventh Karmapa would be the holder of certain Terchö lineages.

The Karmapa found and identified the eighth Shamarpa, Palchen Chökyi Döndrub, who became his principal disciple and the next lineage holder. Karmapa Yeshe Dorje passed away in his twenty-seventh year.

The Twelfth Karmapa, Changchub Dorje (1703-1735)

Excerpts from The Garland of Moon Water Crystal by Situ Chökyi Jungnay and Belo Tsewang Künkhyab

Changchub Dorje was born at Chile Chakhor in the Derge province of Eastern Tibet. Shamarpa heard of the remarkable child and sent a search party, and the child was brought to Karma Gön Monastery, one of the three seats of the Karmapa in Tibet. There he met Shamar Palchen Chökyi Döndrub. The two remained together for the rest of their lives.

Situ Chökyi Jungnay says in his autobiography “The Clear Crystal Mirror” (page 32, line 3 in the edition of Dr. Lokesh Chandra) that the Karmapa and the Shamarpa are of equal status and that this is indicated by the fact that their throne-like seats are of the same height.

The Karmapa and the Shamarpa transmitted all the Kagyü teachings to the eighth Situpa and declared him to be the next lineage holder.

The Thirteenth Karmapa, Düdül Dorje (1733-1797)

Excerpts from The Pure Moon Crystal of Devotion (dad-pa’i zla-shal) by Jamgön Drukchen, Kunzig Chökyi Nangwa

Düdül Dorje was born at Champa Drongsar in Southern Tibet. He was recognized by Kato Rigdzin Tsewang Norbu and Situ Chökyi Jungnay.

Tibet was being ruled by the seventh Dalai Lama, Kalzang Gyatso, and his prime minister Sönam Topgyal at the time. As they wanted all government officials to be Gelugpa followers, that rule was initiated. Previously, officials who adhered to other traditions had been allowed to work in the government’s administration. Because of this political decision, it became necessary to request the Dalai Lama’s seal of approval of the new Karmapa reincarnation. This was a purely political matter brought about by the sectarianism of the time.

The Karmapa was brought to Tsurphu Monastery when five years old. At the age of twelve he received all the Kagyü teachings from Situ Chökyi Jungnay and the sixth Kyabgön Drukchen, Kagyü Trinlay Shingta. He also received Nyingma teachings from Rigdzin Tsewang Norbu.

Problems arose concerning the tenth Shamar reincarnation, when the Gyaltsap Tulku claimed that the son of the well-known Ger Namsay Ling family was the reincarnation and the Karmapa and the Situpa declared that the Panchen Lama’s younger brother was the Shamar reincarnation. After a series of difficulties the dispute was settled. It was recognized that Gyaltsap had failed to find the true reincarnation.

Thus the Karmapa and the Situpa jointly recognized the tenth Shamarpa, Mipham Chödrub Gyamtso. He became a principal disciple of both of them.

Düdül Dorje also found and identified the ninth Situpa, Pema Nyinche Wangpo. Both the tenth Shamar and the ninth Situ were close disciples of the Karmapa, and both became lineage holders.

Karmapa Düdül Dorje passed away in his sixty-fourth year.

The Fourteenth Karmapa, Thegchog Dorje (1798-1868)

Excerpts from Additional Records of the Golden Kagyü Lineage (gser-phreng-ka-skhong) by Topga Yulgyal

Thegchog Dorje was born in the Danang village of the Do Kham region in Eastern Tibet. Drukchen Kunzig Chökyi Nangwa who had been entrusted with the thirteenth Karmapa’s letter that indicated this reincarnation, identified Thegchog Dorje as the fourteenth Karmapa.

The Karmapa received ordination from Drukchen Kunzig Chökyi Nangwa and Situ Pema Nyinche Wangpo. He also obtained all the Kagyü instructions from these two masters. Jamgön Lodrö Thaye, a close disciple, also gave teachings to the Karmapa as he had received rare Terchö teachings that Thegchog Dorje had not been able to obtain.

The Karmapa travelled throughout Tibet spreading the Kagyü teachings. He found and identified the reincarnation of the tenth Situpa, Pema Kunzang. He gave the innermost Kagyü teachings to Jamgön Lodrö Thaye who became the next lineage holder.

Thegchog Dorje passed away in his sixtieth year.

The Fifteenth Karmapa, Khakyab Dorje (1871-1922)

Excerpts from Additional Records of the Golden Kagyü Lineage (gser-phreng-ka-skhong) by Topga Yulgyal

Khakyab Dorje was born in Shelkor village in Tsang province in Central Tibet. As soon as he was born he uttered the mantra of Chenrezig, and at the age of five he was able to read the scriptures. The ninth Kyabgön Drukchen recognized and enthroned Khakyab Dorje.

The Karmapa received the entire cycle of Kagyü teachings from Jamgön Kongtrul Lodrö Thaye. He also studied with Khenchen Tashi Özer and many others.

He travelled throughout Tibet giving teachings and empowerments.

He identified the reincarnations of Jamgön Kongtrul Lodrö Thaye and the Situpa and performed the rituals at their respective enthronements. Khakyab Dorje was a married master and had three sons. The second Jamgön Kongtrul and the twelfth Shamarpa, Jamyang Rinpoche were his sons.

The Karmapa also reprinted many scriptures that had become rare and difficult to obtain. His closest disciples were Situ Pema Wangchog Gyalpo, Jamgön Palden Khyentse Özer and Beru Khyentse Lodrö Mizay Jampa’i Gocha.

Khakyab Dorje passed away in his fifty-first year.

The Sixteenth Karmapa, Rangjung Rigpa’i Dorje (1924-1981)

Excerpts from Additional Records of the Golden Kagyü Lineage (gser-phreng-ka-skhong) by Topga Yulgyal

Rangjung Rigpa’i Dorje was born in Denkhok in the Derge province of Eastern Tibet.

His predecessor’s personal attendant, Jampal Tsültrim, had been entrusted with the letter that indicated the sixteenth reincarnation’s birthplace, parents and so on. Jampal Tsültrim gave this letter to the administration of Tsurphu Monastery. They asked Beru Khyentse, Situpa and Jamgön for clarification concerning some unclear points. A search-party was sent out and the reincarnation was found.

The young Karmapa was brought to Palpung Monastery where he received teachings from Situ Pema Wangchok. He also received ordination and the bodhisattva vow from him.

He received teachings on Tantra from Beru Khyentse Lodrö Mizay Jampa’i Gocha. He studied the sutras with Bo Kangkar Rinpoche. Jamgön Palden Khyentse Öser taught him the Six Yogas of Naropa and Mahamudra. Situ Pema Wangchok and Jamgön Palden Khyentse Öser were the main gurus of the Karmapa.

He travelled and taught throughout Tibet. From 1950 onwards the Chinese Military took control of Tibet. The Dalai Lama and government officials went to Beijing for talks. H.H. the sixteenth Karmapa and many other great lamas accompanied them to participate in the discussions. The talks brought about some good results for the Tibetan people. However, in 1959 the Chinese annexed Tibet at which point the Karmapa fled to India. He settled in Sikkim. The king, Tashi Namgyal offered land where the Karmapa constructed Rumtek Monastery. He went to Bhutan at the invitation of the king, Jigme Dorje Wangchuk. He also travelled to Ladakh, where he gave teachings at different monasteries after which he went on pilgrimage to the holy sites of India and Nepal.

In 1974 he went abroad for the first time. Dharma centers were established throughout the world. He spread the Buddhist teachings and had a large number of followers.

Karmapa Rangjung Rigpa’i Dorje passed away in his fifty-eighth year.

APPENDIX

In the biography of Chogyur Lingpa, a Nyingma master and a tertön (an individual who reveals the hidden teachings of Padmasambhava), it is recorded that in between the fourteenth and fifteenth enthroned Karmapa incarnations one reincarnation who did not live to become a throne-holder, was born. He became only two years old.

He was born into a family related to the fourteenth Karmapa. When one counts this reincarnation, Khakyab Dorje becomes the sixteenth Karmapa and Rangjung Rigpa’i Dorje becomes the seventeenth Karmapa. That clarifies the fifth Karmapa Deshin Shegpa’s prediction that between the end of the sixteenth Karmapa’s life and at the beginning of the seventeenth Karmapa’s life the Buddhist Doctrine will deteriorate in Tibet, the people of China will rise up against their Emperor, his family line will come to an end, the people of China will invade and occupy Tibet, and the two countries will suffer and become poor.

4th Annual international Tripitaka Chanting ceremony in Bodhgaya

2008-12-01T01:00:00.000-08:00

The 4th Annual international Tripitaka Chanting ceremony for world peace and liberation for all sentient beings on Dec 1 st to the 11th of December at the Mahabodhi Temple in BodhGaya.

Buddhist Monks requesting remove the iron fences under the Bodhi Tree

2008-11-13T04:16:00.000-08:00

The Bodh Gaya Monasteries, Hotel associations, shopkeepers and the Monlam Foundations wrote a letter to the Temple Managment Committee because they are requesting remove the iron fences under the Bodhi Tree so Monlam prayers organised in very peacefully.
The Buddhist Monks asking about If they will not feel for our simple request, we will have to take greater action. They feel that they have created more damage by installing the new fences with iron and concrete than having people sitting peacefully and praying.
These fences will be in the Temple complex all year around, as opposed to people sitting and praying for a few weeks out of the year. The cement is more damaging than having people there.
The Nangzey Dorjee, Secretary of the Temple Managment Committee. He is very positive about the idea of resolving this peacefully without taking more action.

Khuva Boonchum Buddhagaya Tai Temple dismantle temple by their Bold - dozer

2008-09-19T21:14:00.000-07:00

15/ 9 / 2008, about 02:30 PM, The officers from Nagar Panchayat, ( Municipal Council)], Bodhgaya with some armed policemen, came inside Khuva Boonchum Buddhagaya Tai Temple and dismantle temple by their Bold - dozer, Ven. saonanda & buddhist monks request them with folded hands not to demolish our temple without giving us prior information and sufficient time.
But it is a mater of deep sorrow that they not only dismantle some parts of temple, but they also hart our religious sentiment and Buddhist establishment.
Ven. saonanda request commission to take immediate steps to protect and to save Khuva Boonchum Buddhagaya Tai Temple and other monasteries around Bodhgaya.

The 14th Dalai Lama The Nobel Peace Prize 1989 Biography

2008-05-31T00:28:00.000-07:00

The 14th Dalai Lama The Nobel Peace Prize 1989

Biography
His Holiness the XIVth Dalai Lama, Tenzin Gyatso, is the spiritual and temporal leader of the Tibetan people. He was born in a small village called Takster in northeastern Tibet. Born to a peasant family, His Holiness was recognized at the age of two, in accordance with Tibetan tradition, as the reincarnation of his predecessor the 13th Dalai Lama. The Dalai Lamas are the manifestations of the Bodhisattva of Compassion, who chose to reincarnate to serve the people. Dalai Lama means Ocean of Wisdom. Tibetans normally refer to His Holiness as Yeshin Norbu, the Wish-fulfilling Gem, or simply, Kundun, meaning The Presence.

Education in Tibet

He began his education at the age of six and completed the Geshe Lharampa Degree (Doctorate of Buddhist Philosophy) when he was 25. At 24, he took the preliminary examination at each of the three monastic universities: Drepung, Sera and Ganden. The final examination was held in the Jokhang, Lhasa, during the annual Monlam Festival of Prayer, held in the first month of every year. In the morning he was examined by 30 scholars on logic. In the afternoon, he debated with 15 scholars on the subject of the Middle Path, and in the evening, 35 scholars tested his knowledge of the canon of monastic discipline and the study of metaphysics. His Holiness passed the examinations with honours, conducted before a vast audience of monk scholars.

Leadership Responsibilities

In 1950, at 16, His Holiness was called upon to assume full political power as Head of State and Government when Tibet was threatened by the might of China. In 1954 he went to Peking to talk with Mao Tse-Tung and other Chinese leaders, including Chou En-Lai and Deng Xiaoping. In 1956, while visiting India to attend the 2500th Buddha Jayanti, he had a series of meetings with Prime Minister Nehru and Premier Chou about deteriorating conditions in Tibet. In 1959 he was forced into exile in India after the Chinese military occupation of Tibet. Since 1960 he has resided in Dharamsala, aptly known as "Little Lhasa", the seat of the Tibetan Government-in-Exile.In the early years of exile, His Holiness appealed to the United Nations on the question of Tibet, resulting in three resolutions adopted by the General Assembly in 1959, 1961 and 1965. In 1963, His Holiness promulgated a draft constitution for Tibet which assures a democratic form of government. In the last two decades, His Holiness has set up educational, cultural and religious institutions which have made major contributions towards the preservation of the Tibetan identity and its rich heritage. He has given many teachings and initiations, including the rare Kalachakra Initiation, which he has conducted more than any of his predecessors.His Holiness continues to present new initiatives to resolve the Tibetan issues. At the Congressional Human Rights Caucus in 1987 he proposed a Five-Point Peace Plan as a first step towards resolving the future status of Tibet. This plan calls for the designation of Tibet as a zone of peace, an end to the massive transfer of ethnic Chinese into Tibet, restoration of fundamental human rights and democratic freedoms and the abandonment of China's use of Tibet for nuclear weapons production and the dumping of nuclear waste, as well as urging "earnest negotiations" on the future of Tibet and relations between the Tibetan and Chinese people. In Strasbourg, France, on June 15, 1988, he elaborated on this Five-Point Peace Plan and proposed the creation of a self-governing democratic Tibet, "in association with the People's Republic of China." In his address, the Dalai Lama said that this represented "the most realistic means by which to re-establish Tibet's separate identity and restore the fundamental rights of the Tibetan people while accommodating China's own interests." His Holiness emphasized that "whatever the outcome of the negotiations with the Chinese may be, the Tibetan people themselves must be the ultimate deciding authority."

Contact with the West

Unlike his predecessors, His Holiness has met and talked with many Westerners and has visited the United States, Canada, Western Europe, the United Kingdom, the Soviet Union, Mongolia, Greece, Japan, Thailand, Malaysia, Singapore, Indonesia, Nepal, Costa Rica, Mexico, the Vatican, China and Australia. He has met with religious leaders from all these countries.His Holiness met with the late Pope Paul VI at the Vatican in 1973, and with His Holiness Pope John Paul II in 1980, 1982, 1986 and 1988. At a press conference in Rome, His Holiness the Dalai Lama outlined his hopes for the meeting with John Paul II: "We live in a period of great crisis, a period of troubling world developments. It is not possible to find peace in the soul without security and harmony between the people. For this reason, I look forward with faith and hope to my meeting with the Holy Father; to an exchange of ideas and feelings, and to his suggestions, so as to open the door to a progressive pacification between people.".In 1981, His Holiness talked with the Archbishop of Canterbury, Dr Robert Runcie, and with other leaders of the Anglican Church in London. He also met with leaders of the Roman Catholic and Jewish communities and spoke at an interfaith service in his honour by the World Congress of Faiths. His talk focused on the commonality of faiths and the need for unity among different religions: "I always believe that it is much better to have a variety of religions, a variety of philosophies, rather than one single religion or philosophy. This is necessary because of the different mental dispositions of each human being. Each religion has certain unique ideas or techniques, and learning about them can only enrich one's own faith."

Recognition by the West

Since his first visit to the west in the early 1970s, His Holiness' reputation as a scholar and man of peace has grown steadily. In recent years, a number of western universities and institutions have conferred Peace Awards and honorary Doctorate Degrees upon His Holiness in recognition of his distinguished writings in Buddhist philosophy and of his distinguished leadership in the service of freedom and peace.

Universal Responsibility

During his travels abroad, His Holiness has spoken strongly for better understanding and respect among the different faiths of the world. Towards this end, His Holiness has made numerous appearances in interfaith services, imparting the message of universal responsibility, love, compassion and kindness. "The need for simple human-to-human relationships is becoming increasingly urgent . . . Today the world is smaller and more interdependent. One nation's problems can no longer be solved by itself completely. Thus, without a sense of universal responsibility, our very survival becomes threatened. Basically, universal responsibility is feeling for other people's suffering just as we feel our own. It is the realization that even our enemy is entirely motivated by the quest for happiness. We must recognize that all beings want the same thing that we want. This is the way to achieve a true understanding, unfettered by artificial consideration."

Through Buddhaworldnewstv

The Lord Buddha

2008-05-23T23:21:00.000-07:00

THE BUDDHA
In the year 563 B. C. on the Full Moon Day of Vaisakha in the kingdom of Kapilavastu, a young prince was born to King Suddhodana and Queen Mahamaya in the royal Lumbini grove under a Sal Tree. On the fifth day of his birth he was named 'Siddhartha' and on the seventh day his mother expired. The younger sister of Mahamaya, Prajapati Gautami who was his step-mother took care of the young child like any other mother would do.
During the formative years of Prince Siddhartha, he received his early education and was trained in warfare, but he was often found immersed in deep - thoughts regarding the suffering and miseries of humanity. He was opposed to exploitation of man by man, inequality, poverty, violence, class and caste system. When he attained the age of sixteen he was married to a very beautiful and charming Princess Yashodhara, daughter of the Koliya King Dandapani of Devadaha.
When Siddhartha was 29 years old Yashodhara gave birth to a beautiful son named Rahula and this he termed as another impediment to keep him attached to worldly life. He left his palace leaving behind his parents, his beautiful wife and the new born Rahula in search of a way that would free mankind or humanity from the cycle of suffering.
Realizing that the practice of severe austerities would lead him to death and left his friends and came to the east bank of the river Niranjana where he was offered Kheer (rice-pudding = cooked rice with milk and sugar) by Sujata, daughter of the chief of the village Senani. Accepting the Dana (offer) of Sujata he crossed the river Niranjana and came to Uruvela on the same day and in the evening he prepared a seat of kusa grass and sat beneath the pipal tree facing eastwards. The Bodhisattva Siddhartha who was determined to reach the truth started his fight against the Mara, the Evil One sitting for meditation with strong determination (adhitthana) that unless and until he would not find out the truth he would not get up from the seat, come what may.
After attaining Enlightenment, the Buddha spent seven more weeks in meditation in seven different places around the Maha Bodhi Tree contemplating his stupendous achievement for this human life as to be born as a human being is very rare.

His Dhamma ( The Teachings)
The Buddha then set out for Varanasi where at the Deer Park (Mrigadaya vana) in Isipattana modern Sarnath where the first sermon (the Dhammachakra pravartana) was expounded or the setting in motion the wheel of the Law to the first five Brahmin disciples who earlier were closely associated with Siddhartha for six long years exhorting them to avoid the two extremes of self-indulgence and self mortification for self-indulgence leads to retardation of spiritual progress and the latter weakness one's intelligence.
The Buddha expounded the Dhamma based on the four Noble Truths i.e., Dukkha (Suffering) , the cause of Dukkha (Suffering), the cessation of Dukkha (Suffering) and the path leading to the cessation of suffering which was through Arya Astangik Marg (the Noble Eightfold Path) consisting of Right Speech, Right Action, Right Livelihood, Right Efforts, Right Mindfulness, Right Concentration, Right Understanding and Right Thought. The Dhamma which is based on the three pillars of Sila (Morality), Samadhi (Concentration) and Prajna (Wisdom) which in other words is also called the Middle Way or the righteous way of life.
The Buddha established the Sangha or the Order of Monks for the creation of an ideal society based on Maitri (loving-kindness), Karuna (compassion), Mudita (sympathetic joy) and Upeksha (equanimity) which was free from class, caste and colour prejudices and maintained equality, freedom, justice, fraternity and brotherhood. The Buddha in course of 45 years of his ministry moved from village to village, town to town, city to city along with His retinue of monks following His own prescribed dictum ' Bahujana Hitaya, Bahujana Sukhaya' and finally at the age of 80 he attained Mahaparinirvana (left His body in meditation) lying between two Sal trees. It is an event of unique significance that all the three events of the Buddha, birth, Enlightenment and Mahaparinirvana all took place in the forest and beneath the trees and all happened at a single day on the fool Moon Day of Vaisakha in Sal grove at Kusinara, modern Kushinagar.

Buddhagaya "past and present"

2008-05-23T23:09:00.000-07:00

BUDDHAGAYA - PAST AND PRESENT
Buddhagaya or Bodhgaya as is generally known is an ancient and hallowed spot on earth. Being the seat of Enlightenment of the Buddha it is the holiest of the holies for the Buddhists of the world. Situated on the banks of the river Niranjana, Buddhagaya was originally a part of the Uruvela village (presently Urail). Its geographical location is at 24o 41’ 45’’ N. Latitude and 85o 2’ 22’’ E. Longitude and is located in Bihar which again is an ancient and historical place not only due to Buddhagaya but because Bihar is equally important to the Jains, Hindus and Sikhs.
Although Buddhagaya has not attracted as much attention as the world famous Agra or Ajanta, but of late it has become a significant and interesting place due to its having longer and more complete history than almost any other place in the sub-continent. Its history supplemented by geographical, archaeological and literary sources from China, Tibet, Burma and Sri Lanka. The history of Buddhagaya is also made more interesting by the participation of some of Asia’s greatest personalities from King Asoka to Hiuen Tsang and Edwin Arnold to Anagarika Dharmapala.
The history of Buddhagaya is not merely an outline of events, or a list of doubtful dates, but it ranks high in importance from an artistic and architectural point of view. The Mahabodhi Temple — where Lord Buddha got divine light has given a place of pride to Buddhagaya in the world map, for religion and tourism is the sole surviving example of what was one a whole architectural genre. It even had an International influence, through models and plans and replicas of it which were carried throughout Asia by pilgrims and from which copies of it were reproduced. The large number of statues and stupas gives one an example of Buddhist art, but also makes it one of the richest repositories of sculpture from the Pala period.
The fame of Buddhagaya as the sacred site where the Buddha attained Sambodhi goes back to very early times giving it a religious significance. For the millions of Buddhists, it is the Navel of the Earth — the geographical centre of their faith. For it is here that Prince Siddhartha became the Buddha after attaining Enlightenment sitting under the Bodhi Tree, and it is from here the phenomenon now called Buddhism began its gentle progress to the farthest reaches of the globe. In keeping with Buddhism’s emphasis on calm detachment, Buddhagaya has never evoked in the Buddhists the intense fervour that Mecca, Benaras, Jerusalem or Amritsar have in the millions who hold these places sacred. It has, nonetheless, inspired countless pilgrims throughout the centuries to undergo hardship and danger for the blessing of just being able to walk on its sacred ground. The Buddha’s experience at Uruvela not only resulted in the location changing its name to Bodhgaya or Buddhagaya; it has also meant that this, otherwise an obscure village, has been the focus of attention for millions of pilgrims. It became very early and remains even today, the most important place of Buddhist pilgrimage. The exact place where the Buddha sat, when he was enlightened, was called Vajrasana meaning ‘Diamond Throne’. It is believed that when the universe is finally destroyed, this could be the last place to disappear and that it would be the first place to form when the universe began to re-evolve again. The Vajrasana was also, sometimes, called the Victory Throne of all the Buddha’s (Sabbabuddhanam Jayapallankam) or the Navel of the Earth (Pathavinabhi). The Vajrasana which was also called Sambodhi by King Asoka but the most widely used and also the most enduring of Buddhagaya’s names was Mahabodhi meaning ‘great enlightenment’.
Buddhagaya today is a place of attraction for the entire Buddhist world and groups of pilgrims and visitors come to visit it all the year round, some to pay their obeisance to this great edifice of veneration, whereas for some to come and see this great edifice of history.
Buddhagaya remained the cynosure of the Buddhist world upto the 13th century, thereafter due to the sudden political upheavals that took place in and out of India, activities at Buddhagaya were also interrupted and disrupted. The place was deserted and became desolate and it remained neglected and forgotten for several centuries.
But, as if by miracle, Buddhagaya, erstwhile an insignificant village, was transformed overnight for it now hums with life and bids fair to be the centre of the Buddhist world once more. History has taken a turn and once again Buddhagaya is humming with life. In the beginning, the pilgrims were only a few and far between, but there is tremendous increase in the number of pilgrims with the development of communication systems and other facilities. When this place is full of pilgrims, it is then a sight to see how they pour forth their devotion in various ways. These they do by offering pujas, circumambulating along the sacred precincts, prostrating round the main shrine, sitting in contemplation under the sacred Bodhi tree and holding meditation retreats, burning of candles and butter lamps. All these inspiring and instilling into us a little hope and a little faith, the aroma of goodwill, peace and devotion pervades the whole atmosphere. Each and every follower frequents the holy place to receive inspiration and blessings at the seat of Enlightenment of the Buddha whose Sambodhi has universal significance.

Temple Complex :
The most important place for one and all, be it the pilgrims, the visitors, the tourists or the local populace is unquestionably the ancient heritage and world famous Mahabodhi Temple, which is the biggest, but by no means the only temple at Buddhagaya. The great monument that exists today is a later structure built on the spot where once existed the Bodhi Shrine of Buddha built by King Asoka. The exact date of its construction is not available, but records and travelogues suggest that it was built sometime around the 6th-7th centuries A.D. As at present, the structure is 170 ft. high and consists of a straight pyramidal tower of nine storeys, the main structure is surmounted by a stupa-shaped dome and at the base of the main tower there rises a turret at each of the four corners, a miniature replica of the main edifice. Niches are carved into the body of the entire edifice for the placing of Buddha images and other cult images of the Mahayana pantheon.
Entering the temple inside the main shrine which is built on the very place where the Buddha attained Enlightenment, the place variously called "the victory throne of all Buddhas" (sabba buddhanam jayapallankam) or "the Navel of the Earth" (puthavinabhim). It was while seated here that "vision arose, knowledge arose, wisdom arose, understanding arose, light arose" in the Buddha that full moon night of the 6th century B.C. and where he continued to sit for seven days "experiencing the joy of liberation". The shrine on which the Buddha statue sits and the statue itself date back to the Pala period. The statue in the shrine dates back to the late 10th century A.D., is more than two meters high and shows the Buddha in the earth-touching gesture. Everyone who comes in contact with the statue is beholden with awe by the radiance it emits and when Nobel Laureate Rabindranath Tagore saw it for the first time, it was the only time in his life when he felt the urge to bow before a statue.
At the back of the Mahabodhi Temple is the Bodhi Tree under which Lord Buddha sat meditating and attained Enlightenment. The present Bodhi Tree was planted in the 19th century when a sapling was brought from Anuradhapura in Sri Lanka, several previous trees having died or been destroyed. The present tree is more than 122 years old. This is the most important object of veneration for the Buddhists of the world. Even the Buddha himself sanctioned the use of the Bodhi Tree as an object of veneration, as a symbol of the Buddha himself. The Buddha himself was so full of gratitude towards the Bodhi Tree that on the second week after his Enlightenment the Buddha simply stood gazing at the tree in gratitude that he stood there for seven days without blinking his eyes even for a second. It is therefore no doubt that the Buddha himself was greatly in awe of the Bodhi Tree which gave him shelter in his most momentous occasion during his search for peace and emancipation.
The Buddha spent seven weeks in seven different places that are all located in the precincts of the Mahabodhi temple. The first week was under the Bodhi Tree itself and the second week he spent opposite the Bodhi Tree gazing at it which is known as the Animesalocana (the place of Unwinking Gazing). The third week he spent doing the walking meditation or Cankamana which is also a very prominent place. The fourth week was spent at the Ratanaghara on the jewel house where the Buddha spent his fourth week contemplating on the metaphysics (Abhidhamma) which was discovered here. This philosophy was based on the laws of Cause and Effect ( paticcasamuppada) and is the most important place and this shrine house was said to have been built for the Buddha by the devas. It is believed that during the course of his meditation here rays of different colours emanated from his body and the colours (blue, yellow, red, white, orange) have been used to design the Buddhist flag. The fifth week he spent under the Ajapala Nigrodha tree where he is said to have had a conversation with Brahma. The discourse given here is important, because the Buddha is said to have been the first exponent of equality in the social order discarding the caste system prevalent in the society. The sixth week he spent near the Mucalinda tank or the Lotus pond. The Buddha during the course of his stay met with a cyclonic storm and heavy rain there-after which the Naga King, Mucalinda, is said to have sheltered the Buddha from rain. The seventh week was spent by the Buddha at the foot of the Rajayatana tree, where he made his first disciples, Tapussa and Bhallika, two merchants who came here on their way to a business trip. They were the first lay disciples of the Buddha.
The complex possesses a total area of 14.3 acres. The Mahabodhi Temple alongwith its several votive stupas and statues that surround the structure on all sides including the seven places of significance has also a Meditation Park and Shantivan in its complex. The meditation-park has been developed lately keeping in mind the demand of the pilgrims who want to meditate here in the sylvan solitude and feel the positive vibrancy that this place possesses.

Buddhagaya (Present)
Buddhagaya, to be very true is a Land of Spiritualism. Had the Buddha not attained Enlightenment here, this place would have remained an obscure village named Uruwela. For this significance alone, this entire place, with the vibrancy of its positively, to erase the pollution in the minds of man has become a place of importance. Seekers of spiritual delight come in hoardes to experience that breathtaking emancipation, which the humankind thrives to attain, is in other words called Nibbana or Emancipation. Therefore, the Holiest Buddhagaya Pilgrimage stands for the time-old spiritual activity itself. Because all sacred and religious activities may be deemed to have revived in oneself a spiritual zeal. That is why the entire Buddhagaya Vihara (Temple) Complex along-with all the surroundings whether of Artistic or of the Religiostic value, every aspect herein, inspires the devotees from over the globe, for a moment, with spiritual intention or the feelings.
In the above perspectives, the Mahabodhi Mahavihara, the Maha Bodhi Society of India, the Burmese Vihara, the Chinese Temple, the Japanese Temple, the Daijokyo Buddhist Temple, the Wat Thai, the International Meditation Centre, the Bhutanese Temple, the Nepalese Temple, the Vietnamese Temple, the Tibetan Temple, the Root Institute, the Maitreya Project and the other Institutions may be considered to be the sources of all the spiritual activities at Buddhagaya.
Buddhagaya being the Land of Enlightenment can be said to be the Land of the Spiritual Enlightenment where under the Hallowed Bodhi-Tree on the Full-Moon Day of Vaisakha 2543 years ago Gautama Siddhartha attained Enlightenment. After this historic event, Gautama who came to be known as the Historic Buddha -- travelled far and wide, in the villages and the country side, to the hills and dales, traversing the entire Janapadas of those days, preaching His new found Truth which He termed as the Dhamma , which not only can purify the mind of a person for eradicating the Ego-significance positively, but also paves his way to the attainment of Peace, Love, Compassion, Brotherhood and finally, the Deliverance. And since then the Kings and the Commoners alike all thronged to this Pilgrimage, not only to offer their reverence to the most hallowed spot on earth, but also to experience the Bliss of which the Buddha and His disciples have been talking about.
The Message of the Buddhas for the spiritual upliftment are very simple and these go like—"Sabba papassa akaranam kusalassa upasampada, sacitta-pariyodapanam etam Buddhana sasanam", which means to refrain from all evils, to do good and to purify one's mind are the Teachings of the Buddhas. Thus, this very message percolates the source of spiritualism and can be said to the seed of lasting Happiness for the deliverance from all Sufferings. Since all things are mind created and mind made, it is therefore, the mind that is to be trained and controlled, to be tamed. The taming of the mind can only be achieved through the only path that took Gautama long six years to discover and this path is the vipassana or the Insight system of Meditation.
Buddhagaya is the only place which has attracted the seekers after Truth to came here in search of that eluding Peace and Happiness and in the last fifty years, i.e., after Independence much has happened in the field of spiritual activities. With the revival of Buddhism in India religious activities as well as the literary activities were given much importance. The Govt. of India under the Prime Ministership of Pandit Jawaharlal Nehru celebrated the 2500 years of Buddhism and that is when Buddhagaya received a face-lift but still the spiritual actitivities in the organised way did not take place. Only the individuals have been practising it.
But the 1960's saw the dawn of spiritual activities at Buddhagaya. From 1966 onwards Anagarika Munindra was the one to start with the Vipassana Meditation retreats at Buddhagaya at the Samanway Asharam, and thereafter, Dipa-ma, the first woman teacher also used to hold retreats. In 1970 the International Meditation Centre, Buddhagaya, was founded and came into existence. This is the first registered Vipassana Meditation Centre in India and since then forward has been imparting Vipassana Meditation without a pause. The Centre has been organising and conducting Meditation Retreats round the year. Presently, the Centre has become a premier Meditation Centre wherein aspirant meditators come from all over the globe. Shri S. N. Goenkaji also started the first meditation camp at Buddhagaya at the Samanway Ashram on 9.4.1970 and subsequently arranged meditations several times, in different centres. For the last 5 years they have constructed their centre named the Vipassana International Buddhist Meditation Centre (Dhammabodhi) around 6 km. Away from the Main Buddhagaya Vihara. The convergence of the meditators at Buddhagaya all round the year is proof enough of how Vipassana has been able to transform the minds of the people who come to Buddhagaya for spiritual regeneration. Mr. Christoper Titmus holds retreats at the Wat Thai Monastery every year organise two 10-day courses. A large number of aspirants from different parts of the world use to take part in the camps. Mr. Michael Kewley also holds retreats for the Westerners for three months starting from the month of December every year. He holds the retreats at the Govt. of Bihar hotels and also held at the Old Centre of I.M.C. before it was transferred to the Maitreya Project. The other is Mr. Andrew Cohen who also comes here in the winters and holds retreats with the Westerners. The other important annual event is the one that is done by the Antioch University Group of the United States who bring in students to Buddhagaya for 3-4 months to study comparative Buddhism and Meditation. The classes and the retreats are held at the Burmese Vihara and in the other Centres under the different teachers and scholars. This is how the Western Teachers organise meditation Retreats at Buddhagaya.
Meditation sessions also take place in the evening for one-hour everyday at the Indosam Nipponji or the Japanese Temple. The ambience and the silent atmosphere has made it an important place for the meditators who throng here. Apart from meditatiors who throng here. Apart from meditational activities, religious rites and rituals is also an important feature here. The Sri Lankans who come here in huge numbers converege at the Maha Bodhi Temple and offer prayer at the foot of the Holy Bodhi-Tree. They observe Sila and offer hand made flags and other things and eatables too. They also take part in the Sutta chanting and listen to discourses given by the Ven'ble Monks. The Sanghadana is also offered to the Monks in the respective Monasteries of the countries they belong to. The Baruas or the Bengalese Buddhists come all round the year. They come here for dual pursoses. One is to offer their sons to the Sangha for Ordination as a Novice for a short period. And the other to offer Sanghadana to the Monks. The Thais come here in large numbers and offer Pujas at the Maha Bodhi Vihara and also meditate under the Holy Bodhi-Tree. They offer huge pieces of decorative clothes to the Bodhi-Tree, which they wrap around it. On some occasions they offer Sanghadana at the Maha Bodhi Temple. The Burmese pilgrims which were very few compared to the earlier years come in large numbers specially after the treatise signed by both the Governments and the treatise signed by both the Governments and the travel rules made more simple. They also offer Puja and meditate. The Burmese and the Thais have a penchant to offer gold leaves to paint the images, the Vajrasana and the Bodhi-Tree with gold or golden colour.
The Japanese who come here in groups go straight to the Maha Bodhi Vihara to offer their prayers. It is only then that they go about their respective ways. The Japanese unlike the others have a short stay at Buddhagaya. The most noticeable and lively of all are the Taiwanese Buddhists. May be it is after a long time they are getting an opportunity to discuss religion openly which can be seen when they arrive at Buddhagaya they become very emotional. They cry, weep and beat their chests and offer their prayers in a choir and unision. They are great donors and offer to the Monks, the laities and the begars as well. While donating and offereing they become most liberal and without any stop and binding. The Tibetans who are living today in different parts of the world come here in huge numbers in the winters. His Holiness the Dalai Lama is a regular visitor here and has conducted Kalachakra Puja here. He offers prayers and discourses for his disciples and the devotees. The other Sect of the Tibetans hold a 10 day long Peace Prayer at the Maha Bodhi Temple. Buddhagaya during these periods look like a Mini Tibet. Also the 17th Karmapa has started coming here to hold meditation retreats and World Peace Prayer of the Kagyu- Karma sect.
The Great Seating Meditative postured Buddha by the Daijokyo Buddhist Temple of 80 feet high has a special at traction for the devotees and pilgrims. Sometimes the group meditators from USA, Japan etc. use to come and stay in the complex for meditation. The root in the complex for meditation. The Root Institute also maintains Meditation very off and on every year. The Maitreya Project too organizes meditation and the Project has been contemplating to install the Maitreya Buddha the highest ever in the world. Besides this, the International Meditation Centre, Buddhagaya, holds the Kathina Civara Dana or the Robe-offering Ceremony in October-November every year where Buddhists from different parts of the world converge. The ceremony is held after the Vassa Vasa or the Rainy Retreat. This is done so, to offer Robes to the Venerable Monks by the lay devotees. This ceremony is the only of its kind to be held at Buddhagaya at such a large scale.
The Thai Monastery holds prayer sessions every week, imparting training in chanting to the Buddhists of nearby villagers of Siddharthanagar (Miyabigha) who have been initiated to Buddhism.
So, Buddhagaya in the last Fifty years has become a vibrating centre of Spiritual activities and not only that- Buddhagaya has gone and grown from strength to strength in all its spheres.

Bodhgaya The world Heritage site

2008-05-23T23:02:00.000-07:00

BUDDHAGAYA - THE WORLD HERITAGE SITE
The Modern village of Buddhagaya on the bank of the Lilajan (ancient Niranjana) has grown up around the ancient Sambodhi, the holiest of the holy spots, near the ancient village of Uruvela. Sambodhi later on became Mahabodhi, by which name the entire Buddhist establishment came to be designated in later times, though the Tibetan pilgrim Dharmasvamin refers to it as Vajrasana.
The Pipal tree (asvattha, Ficus religiosa), at the foot of which Gautama obtained his Bodhi, formed the nucleus of a great establishment. The tree that is now present at the back of the Mahabodhi temple is only its remote successor. We have no record of the number of times it died but was revived through grafts and seeds.
The earliest construction at the foot of the Bodhi tree was a polished sandstone throne (vajrasana) found by Cunningham buried behind a stucco-faced throne, the latter itself hidden inside the present basalt throne of the temple. It is ascribed to Asoka who, as one of his edicts avouches, undertook pilgrimage (dharma-yatra) to Sambodhi. On the evidence of a relief on the railing of Bharhut the same monarch is credited with the erection of a shrine over the vajrasana, a railing around it and the tree and a pillar with an elephant-capital.
The earliest vestiges that are visible now are of the first century B.C. They are a carved stone seat (vajrasana), the one in front of the Bodhi tree; the remnants of a carved quadrangular three-bared railing of pale reddish sandstone, originally formed the enclosure of the Bodhi tree, fronted by a pillared pavilion, the latter in turn containing a throne within; and pillar-bases (found in situ) and a detached pillar of the covered promenade (chankama) of Buddha. The cankama marks the sacred spot where Buddha spent the third week after his Enlightenment, meditatively walking up and down. It is now a brick platform with representations of lotuses that are believed to have blossomed forth under the footsteps of Buddha. The railing of Bharhut bears a relief of the covered promenade.
The railing was enlarged in the Gupta period by new granite posts, crossbars and copings, which, though cleverly interwoven with the earlier ones, were in a different style of carving. The enlargement and re-erection in its present position became a necessity in order to provide space for the large temple - the nucleus of the present Mahabodhi temple erected during this period at the foot of the Bodhi tree to house an image of Buddha on a throne in place of the earlier vacant throne.
The temple (Vajrasana-brihad-gandha-kuti) assumed the appearance of the present temple not only in dimensions and broad features but also in decorations by the time of Hiuen Tsang’s visit (596-664 A.D.), as the pilgrim’s description of it was substantially true of the existing structure before the repair in 1880-81. During that repair it was found out that the temple had undergone major repairs and renovations more than once; scrupulous care had, however, been taken to simulate, though not always very successfully, the original decorations.
The original fabric of the present Mahabodhi temple at Buddhagaya which although,notwithstanding the simplicity of design and decoration, is of unique importance, being the sole survivor of a style of architecture which was in vogue in this region and of which vestiges are still in existence in the ruined temples at Nalanda and a few other places. In spite of having been subjected to many changes, including a complete overhauling in the eighties of the nineteenth century, curiously enough it retains the dimensions and broad features that characterized it in the time of Hiuen Tsang.
Buddhagaya is a transitional site, transitional chronologically between contrary perceptions of styles of Arts, transitional teleologically as the threshold where the pilgrim stands between the human and super-human condition, and transitional biographically where the Buddha shuffles off his mortal coils and then decides to postpone his ‘aspiration’ out of compassion for the suffering and benighted creatures of the earth. In the history of Buddhism, this impulse of compassion dilutes the atmosphere of glacial austerity and icy speculation which surrounds its early catechisms and then transforms its insular outlook, oriented to individual salvation by giving it and oecumenical dimension of proselytization. Buddhagaya is venerated by Buddhists as the place where Bodhisattva Gautama becomes the Buddha and yet abstains from advancing to supreme fulfillment; where he demonstrates that, once he has opened the door, it is possible for everyone to follow suit and become a Buddha like him. The Janus outlook of Buddha’s sojourn at Buddhagaya is heralded by an intense contraction and concentration of cerebration and culminates in a manifold expansion of consciousness. The ambivalence of outlook has left indelible imprints on the art of Buddhagaya in its earliest visible phase.
The site of the Buddha’s enlightenment became the nucleus of much building activity from the third century B.C. to about the fifteenth century A.D. It was surrounded, at an early stage in its history, by a carved sandstone railing. This railing was later enlarged and re-erected to form a larger enclosure with the help of additional posts, this time made of granite, and provided with a gateway to the east. Portions of this railing, both the sandstone and granite parts have survived to the present day. The granite portions are recognized as belonging to the Gupta period, that is the fifth century A.D. or a little later. The dates of the sand-stone railing however, remains controversial, ranging from the third century B.C. to the first or second century A.D. Determining its chronology, is, however, extremely important, for, together with Sanchi and Bharhut, it constitutes a very significant document of early Indian ‘Buddhist’ sculpture and forms the seed-bed for the vocabulary of later Indian art.
Buddhagaya has the distinction of possessing the earliest datable sculpture of the Buddha, presently housed in the Indian Museum, Calcutta. The image bears an important inscription on its pedestal, contains a date in the year 64 during the reign of Maharaja Trikamal. S.K. Sarasvati narrates, "introduces a stern discipline which seems to restrain all earthly bearings of the monumentalised body and to endow it with a concentrated energy that has its roots in the within. With this transformation the image attains its true spiritual import". The Bodhisattva from Bodhgaya, Kramrisch says, "is the first image in India which by its form signifies what its name implies." The importance of this image", opines C. Prasad, "in the history of the plastic art lies in the fact that it set the pattern for the evolved and distinctive Buddha image not only in India but throughout Asia."
Buddha image housed inside the Mahabodhi temple is particularly important in the context of Buddhagaya sculptures. This image was not in the temple when archaeological explorations were going on in and around Buddhagaya by the then British government. R. L. Mitra noted that it was in the Mahantha’s compound. Later on at the request of Cunningham and Beglar, it was moved to its present location in the main shrine. Its height of more than two metres has made it the largest surviving seated Buddha image from Buddhagaya. Its great size may indicate that it once served as the central image of the Mahabodhi Temple, replacing an earlier work for some reason.
The image of the main shrine is of 10th century A.D. Here the Buddha is sitting on a patterned cushion instead of a lotus. In the middle of the pedestal appears the earth goddess. Pedestal is also decorated with lions alternating with elephants. The patterned cushion, it seems, is a feature encountered in other sculptures of the Buddha from eastern India might have been copies of this image.
The surviving work from Buddhagaya, as Janice Leoshko comments rightly, "certainly demonstrate the sustained pre-eminence given to the forms of the Buddha. This firmly established throughout Bihar and Bengal, inspired Buddhists from other parts of Asia to create similar works of art that celebrated the experience of Bodhgaya. And although this legacy was not strongly sustained in India after the 12th century, it certainly endured elsewhere in the Buddhist world."
Buddhagaya as we all know is a hallowed spot on earth and we are fortunate that this spot happens to be here in Bihar, in India which in itself is a boon to us. Efforts are being made to include the Mahabodhi Temple – a great edifice of veneration as a World Cultural Heritage site is highly laudable because it comes at a time when we have entered a new millennium. Millenniums are particularly significant for civilizations, cultures and world religions that have longer time spans. It is a suitable time to reflect on the development over the centuries, its expansion and the challenges it has to face in this modern age and to evaluate possible developments in the future. Going by the preamble to the constitution of UNESCO – "since wars begin in the minds of men, it is in the minds of men that the defences of peace must be constructed". Therefore the Mahabodhi Temple vis-a-vis Buddhagaya needs to be preserved, developed, expanded and beautified for the future generations so that they can come and feel the positive vibrations from where the message of peace, compassion, unity, universal brotherhood and love pervaded the entire universe more than 2550 years ago. Therefore, the initiative of the UNESCO is in consonant of the role it has played to preserve the World’s Cultural Heritage and it gains more credence of the Mahabodhi Temple if included in its scheme of things. There are many positive aspects that will take place if this World Heritage project is taken up.
Buddhagaya is an international pilgrimage and tourist spot. Tourism as an industry has enough potential to develop. The Mahabodhi Temple is here no doubt. Theme parks, heritage parks can come up. Lakes can be constructed in the parks where people can spend time. It will promote business for all classes of people. Business which takes place for a couple of months can take place round the year. Buddhagaya needs to be more green and pollution free. Use of plastic should be strictly banned and use of paper bags has to be made compulsory. Electrification system needs to be changed with underground cables as Buddhagaya is a town of wires and cables today. Noise and dirt pollution should be checked so that the environment remains clean and green.
With the all-round development of Buddhagaya it is sure to attract more pilgrims and tourists as there will be better infrastructure facilities which will be at par as is available elsewhere. With the globalization of Buddhism Buddhagaya will become a very important place in the history of the World Cultural sphere. We need to preserve it, showcase it and present it to the world community for the future.

Mahabodhi Temple and its precincts:
The Mahabodhi Temple and its precincts is the most important place in Buddhagaya. It is the hub of the entire spectrum of activities that take place here. Therefore, with its being included in the heritage list will ensure its longevity and survival. This is because modern technologies will be used for its maintenance and up-keep. International standard material will be used for its renovation and restoration. Expertise and knowledge of renowned and learned experts will be taken into confidence to ensure that standard work is being done for the renovation, restoration, development and beautification of the Temple and that the work is done keeping in view its archaeological and aesthetic value.

Tourism :
Tourism will get a boost no doubt. Presently with limited infrastructural facilities, Buddhagaya is the highest revenue earner in Bihar as well as in India. Tourist related developments shall have to be undertaken. Better transport facilities to and from the airport and the railway station. Other than the Mahabodhi Temple and the different Monasteries there is nothing to hold back the visitors. Theme parks, heritage parks, light and sound project, multipurpose auditorium, lakes with musical water fountains and recreational facilities will have to be evolved. At present Buddhagaya lacks these facilities.

Globalization:
In today’s sense of globalization, Buddhism too is spreading all around the world. Globalization indicates the disappearance of national and continental boundaries bringing together nations, languages, cultures and religions. There is now a gradual movement towards mutual understanding and cooperation on the basis of common objectives and shared realities. What better place than Buddhagaya can it be for us to fulfil this objective. Buddhagaya has monasteries from different the Buddhist countries and we can rightly term Buddhagaya as the U.N.O.’S cultural capital. Buddhagaya will be the Cultural Ambassador of India to the world if developed according to the norms of World Heritage.

Overall Sustainable Development :
Buddhagaya will be developed at a more faster pace. With its inclusion in the World Heritage List the development process will gain momentum. Making Buddhagaya green and clean will be our objective. A proper drainage system should be included. Garbage and compost recycling plants should be set-up to produce renewable energy. Electricity system should be modernized and the town made free from overhead electrical wires. Vehicles should be parked in the parking bay and information system has to be introduced to inform the vehicle driver to bring the vehicle to come and pick-up the visitors. Use of plastic should be stopped immediately and use of paper bags should be encouraged. All these will be possible if and when Buddhagaya is included in the World Heritage list.
Buddhagaya is a very important place and it needs to be developed in a way that conforms to international standards. With the introduction and declaration of Buddhagaya as a World Heritage spot this will be a real possibility.
Through www.mahabodhi.com

The World Heritage site Bodhgaya Mahabodhi temple information (Gaya)Bihar.India

2008-05-23T22:47:00.000-07:00

The BUDDHA
300 years before Alexandria was founded, about the time that Thales, the most ancient philosopher of Europe was teaching in Greece that water is the origin of all things, the soul of the world; and Zoroaster, in Media or Persia, was systematizing the fire-worship of the Magi; and Confucius in China, was calling on the teeming multitudes around him to offer to guardian spirits and the manes of their ancestors; and Nebuchadnezzar was setting up his golden image in the plains of Dura; and Daniel was laboring in Babylon to establish the worship of the true God in Judea; a reverend sage who had left a throne for philosophy, was traveling from Bodhgaya to Benares, and from Benares to Kanouj, exhorting the people against theft, falsehood, adultery, killing, and intemperance.
In the year 563 B. C. on the Full Moon Day of Vaisakha in the kingdom of Kapilavastu a young prince was born to King Suddhodana and Queen Mahamaya in the royal Lumbini grove under a Sal Tree. On the fifth day of his birth he was named 'Siddhartha' and on the seventh day his mother expired. Prajapati Gautami, the younger sister of Mahamaya, who also was his step-mother, took care of the young child like any other mother would do.
During the formative years of Prince Siddhartha, he received his early education and was trained in warfare and administration but he was often found immersed in deep - thoughts regarding the suffering and miseries of humanity. He was opposed to exploitation of man by man, inequality, poverty, violence, class and caste system. When he attained the age of sixteen he was married to a very beautiful and charming Princess Yashodhara, daughter of the Koliya King Dandapani of Devadaha.
When Siddhartha was 29 years old Yashodhara gave birth to a beautiful son named Rahula and this he termed as another impediment to keep him attached to worldly life. He left his palace leaving behind his parents, his beautiful wife and the new born Rahula in search of a way that would free mankind or humanity from the cycle of suffering.
Since then Prince Siddhartha who became a parivrajaka wandered forth to several teachers in search of the Truth that would end the cycle of birth and death. He went to dense forests and dark caves, and met many teachers, practised penance and self- mortification and studied their doctrines and disciplines but all these were not sufficient to satisfy him for what he earnestly sought for and he practised these severe austerities for six long years without taking food nor drink and as a result of which he turned into a mere skeleton.
Realising that the practise of severe austerities would lead him to death he left his friends and came to the east bank of the river Niranjana where he was offered Kheer (rice-pudding = rice cooked with milk and sugar) by Sujata, daughter of the chief of the village Senani. Accepting the dana (offer) of Sujata he crossed the river Niranjana and came to Uruvela on the same day and in the evening he prepared a seat of kusa grass and sat beneath the peepal tree facing eastwards. The Bodhisattva Siddhartha who was determined to reach the truth started his fight against the Mara, the Evil One sitting for meditation with a strong determination (adhitthana) that unless and until he cannot find out the truth he would not get up from the seat, come what may.

THE BUDDHA IMAGE (inside the main Stupa)
The image enshrined in the Mahabodhi temple was considered especially wonderous. Its height of more than two metres makes it the largest surviving seated Buddha image which is created through the black stone, which are painted in gold by the pilgrims. The gilded image of the Buddha seated cross-legged, with one hand pointing to the earth, i.e. in the attitude of the Bhumisparsa Mudra in which Sakyamuni sat when he attained enlightenment. This sculptural represen-tation of the Buddha is unique with its calm facial expression and superb physical beauty. All the pilgrims from all over the world offer prayers at the feet of the large image of the Buddha installed in the ground floor of the Mahavihara facing east. Its great size may indicate that it once served as the central image of the Mahabodhi Mahavihara.

THE BODHI TREE
This is the most important of all the places for a devout Buddhist. The Jatakas reveal that the Bodhi Tree is an object of veneration as the Buddha himself sanctioned it and is also regarded as a symbolic representation of the Buddha, the fact which is corroborated by sculptural evidence. Thus, some of the earlier representations of the Buddha were shown by substituting the Bodhi Tree which is also called the Peepal Tree (botanical name of which is the Ficus Religiosa). The present tree is probably the fifth succession of the original tree which was earlier destroyed several times by man-made misery and natural calamities. It was here under this tree itself that the Buddha spent the first week in meditation after attaining Enlightenment. He spent seven weeks in seven different places inside the temple complex.

VAJRASANA (THE DIAMOND THRONE) First Week
The Vajrasana or the Diamond Throne is the seat of Enlightenment which was made in the 3rd century B.C. by King Asoka the Great. It lies between the Temple and the Bodhi Tree. The Vajrasana is made of red sand stone which is 7 feet 6 inches long, 4 feet 10 inches broad and three feet height where Prince Siddhartha sat to become the Buddha and which is the Holiest of Holy places to the Buddhist of the world. Venerable Ashwaghosa in the Buddhacharita reveals that this place is the Navel of the Earth and the Chinese pilgrim, Fa-Hien's travellogue also notes that it was this place where all the past Buddhas had attained Enlightenment and where all the future Buddhas must go there in order to achieve the same goal.

ANIMESHA LOCHANA CHAITYA Second Week
After attaining Enlightenment the Buddha spent the second week in meditation in standing posture gazing at the Bodhi Tree with motionless eyes for one whole week. There is one chaitya (shrine) dedicated to this event and it is located north- east of the Mahabodhi Temple.

CHANKRAMANA Third Week
After the Supreme Enlightenment the Buddha spent the third week here walking up and down in meditation. On the platform lotuses indicate the places the Buddhas feet rested while walking. It is located adjacent to the north of the Mahabodhi Stupa where a long platform has been constructed to commemorate the great event.

RATANAGHARA Fourth Week
This is a small roofless shrine which is situated in the north-west corner of the Maha Bodhi Temple and is known as Ratanaghara or the Jewel House. The Buddha spent the fourth week here in meditation reflecting on the Patthana or the Law of Dependent Origination. While He sat here in deep contemplation the six rays of blue, yellow, red, white, orange and a combination of all these colours together forming the sixth colour emanated from His body. The Buddhist flag used in all Buddhist countries is designed with these colours.

AJAPALA NIGRODHA TREE Fifth Week
The Buddha spent the fifth week in meditation under this tree. The site is situated in front of the Mahabodhi Temple, just a little away from the last step of the eastern gate. Here the Buddha replied to a Brahamana that only by one's deeds one becomes a perfect Brahmana, and not by birth.

MUCHALINDA LAKE (LOTUS TANK) Sixth Week
The Buddha spent the sixth week in this place in meditation. This place is situated to the South of the Mahabodhi Temple. While the Buddha was meditating near the lake, there broke out a severe thunder storm. Seeing that the Lord was getting drenched the snake king of the lake called 'Muchalinda' came out of his abode and encircling the body of the Lord several times, held his hood over Him as a protection against the violent wind and rain.

RAJAYATANA TREE Seventh Week
It is under this tree that the Buddha spent the seventh week in meditation. The place is situated in the south - east of the Mahabodhi Temple. It is said that two merchants from Burma, Tapassu and Bhallika, while passing that way, offered rice cake and honey to the Lord, and took refuge in the Buddha and the Law ‘Buddham Saranam Gachhami Dhammam Saranam Gachhami’ (they could not take refuge as Sangham Saranam Gachhami, because, Sangha was not founded then).They were the first lay devotees in the Buddhist world. They took some hairs from the Buddha to be worshipped in their country. According to the Burmese tradition the hairs are preserved in the famous Shwedagon Pagoda of Burma and they worship that Pagoda with great reverence and devotion.

Ohters (for visit) : ASOKAN PILLAR
We chance upon two Bharhut carvings, one representing a scene of worship of the Bodhi-Tree and the other that of an offshoot or descendant of the same, in both of which the Bodhi-Tree is confronted by an Asokan Pillar Surmounted by the standing figure of an elephant. In both, the stone-pillar is placed on the north-east side of the tree and at a short distance from it. That the spot of the Bodhi-Tree was once marked with an ornamented stone-pillar is equally borne out by an account in the kalingabodhi-Jataka, which mentions eighteen cubits as the probable height of the pillar.
What has befallen the stone-pillar erected by king Asoka at Bodhgaya we cannot say. The pillar is noticed neither by Fa-Hian nor by Huen-tsang. If it had actually been erected by Asoka, its disappearance must have taken place before the visit of the Chinese pilgrims. Historians have many speculations. But so long as the fact of its erection hazard anything beyond this observation that it is rather easier to presume its erection by Asoka than its disappearance caused by some unknown agent. The present pillar has been found at gaya and brought at Buddhagaya few year back.

ASOKAN RAILING
An important landmark in the history of early Indian art is supplied by the remnants of the square railing that enclosed the early Bodhi shrines of Bodhgaya. Among the donors appear the names of Kurangi and Nagadeva, wives of the kings Indragnimitra and Brahamamitra who have to be assigned to about the first half of the first century B.C. on the whole the carvings on the Bodhgaya rail are in the Bharhut style, but more advanced in technique as well as in visual and, consequently, in plastic effect. The narralive relicts are freed from all unnecessary details and only essential elements being relained to convey the full import of the stooles debicted. The art of Bodhgaya represents a convincing advance on the previous achievements. For the first time the composition begins to vibrate with a charming vitality and the body to pulsate with soft, worm flesh.

FOOT PRINTS OF THE BUDDHA
The foot print is regarded as a semi-iconic in the sense that it is merely suggestive of human figuration. In the Bharhut representation the foot-prints of the Buddha are marked each by a wheel. The wheel represents the 'Turning of the Wheel of the Law" (Dharmachakra Pavattana) by the Buddha. In the Buddhavamsa the feet of the Buddha are said to have been marked each by the four symbols of vardhamana, wheel (cakra) umbrella (chhatra) and flag (pataka).

MEDITATION PARK
The Meditation Park is a new addition in the temple precincts inaugurated by His Holiness the Dalai Lama. It has been constructed by the Forest Department, Govt. of Bihar under OECF scheme. Now Housing and Urban Development Corporation Limited (HUDCO) has prepared a project for the landscaping and construction of Meditation Huts (for meditate here in the sylvan solitude), open congregation halls and pavilions.

Through www.mahabodhi.com

Pippal video production pvt.ltd

2008-05-23T22:29:00.000-07:00

PIPPAL VIDEO PRODUCTION.PVT.LTD
The objective of the production company is to make documentaries on the Buddhist theme,to be broadcast on national and local television channels and on the internet televisions.
To present Buddhism within its social context.
The Pippal video production is done India,in the state of Bihar,Which was the cradle of this universal spiritual moveement.

The Six characteristics Of Buddhist Humanism

2008-05-23T22:14:00.000-07:00

Through Mahabodhi.net
Buddhist Humanism is a philosophy which encompasses all Buddhist teachings from the time of Siddhartha Gautama, the Buddha, to that of the present day. The goal of Buddhist Humanism is expressed within the Bodhisattva ideal, by becoming an energetic, enlightened, and endearing person dedicated to the welfare and liberation of all sentient beings.
Buddhist Humanism focuses more on issues of the world, the suffering which occurs, rather than on how to leave the world behind; on caring for the living, rather than the dead; on benefiting others, rather than benefiting oneself; and on universal liberation, rather than cultivation for only oneself.

Buddhist Humanism has six characteristics:
Humanism - The Buddha was neither a spirit, coming and going without leaving a trace, nor was he a figment of one’s imagination. The Buddha was a living human being. Just like the rest of us, he had parents, a family, and he lived a life. It was through his human existence that he showed his supreme wisdom of compassion, ethical responsibility, and prajna-wisdom. Thus, he is a Buddha who was also a human being.
Emphasis on Daily Life - The Buddha placed great importance on daily life as spiritual practice. He provided guidance on everything, from how to eat, dress, work, and live, to how to walk, stand, sit, and sleep. He gave clear directions on every aspect of life, from relations among family members and between friends to how we should conduct ourselves in the social and political arenas.
Altruism - The Buddha was born into this world to teach, to provide an example, and to bring joy to all beings. He nurtured all beings, for he always had the best interests of others in his mind and heart. In short, his every thought, word, and action arose from a heart filled with deep care and concern for others.
Joyfulness - The Buddhist teachings give people joy. Through the limitless compassion of his heart, the Buddha aimed to relieve the suffering of all beings and to give them joy.
Timeliness - The Buddha was born for a great reason: to build a special relationship with all of us who live in this world. Although the Buddha lived over 2,500 years ago and has already entered nirvana, he left the seed of liberation for all subsequent generations. Even today, the Buddha’s ideals and teachings serve as a timely and relevant guide for all faiths and traditions.
Universality - The entire life of the Buddha can be characterized through the Buddha’s spirit of wanting to liberate all living beings, without exclusion. The Buddha loved beings of all forms, whether they were animals or humans, male or female, young or old, Buddhist or not.

2552nd Buddha jayanti world Heritage site Bodhgaya(India-Bodhgaya)

2008-05-19T23:27:00.000-07:00

2552nd Buddha Jayanti Celebration
The 2552nd Buddha Jayanti was celebrated by the Mahabodhi Mahavihara Management with great religious fervour and festivities. Colourful procession by school children from the 80 feet Buddha statue to the Bodhi tree, fascinating dance performance by Sri Lankan artistes, lighting of candles, chanting of Buddhist sutras and prayers for world peace marked the 2552nd Buddha Jayanti celebrations at Mahabodhi Mahavihara premises. Chief Guest Dr. Prem Kumar (Hon'ble Minister Road Construction Department, Government of Bihar), Special Guest Dr. Anil Kumar (Hon'ble Minister Information Technology Department, Government of Bihar), District Magistrate, Gaya-cum-Administrator Sri Sanjay Kumar Singh and others released the Magazine "Prajna"- journal published by the BTMC.
Ven. Bhikkhu Chalinda, Chief Priest of Mahabodhi Mahavihara led the prayers with heads of all the Monasteries of Buddhgaya. On this occasion Ven. P. Siwalee Thero, Mahabodhi Society of India, Buddhgaya Centre, Mr. Kiran Lama, Secretary, Daijokyo Buddhist Temple, Dr. Kusum Kumari (Editor-"Prajna" Magazine) Head of Department of Philosophy, Magadh University Bodhgaya and Mahanth Sri Sudarshan Giri were present. Dr. K.K. Narayan, Head of Department of English, Gaya College convened the function and Sri Rai Madan Kishore, Additional District Magistrate Gaya-cum-Senior Officer Incharge proposed a vote of thanks.
Report & photo by Mr.Sandeep kumar(photo journalist)