Our Life - On The way to Karmapa

A BRIEF DESCRIPTION OF KARMA PEMA'S PILGRIMAGE TO THE KARMAPA AND THE INSTRUCTIONS HE BESTOWED

During the later part of September through the beginning of October, 2001, Karma Pema (Bach Ly) made pilgrimage for the third time to the Gyalwa Karmapa. She attended the public audiences His Holiness gave for six days, and also was granted some private audiences with the Karmapa. Lama Tenam diligently translates the Karmapa’s teachings and advice to disciples.

Before seeing His Holiness, Karma Pema wrote a letter outlining her concerns to the Gyalwa Karmapa and requesting for advice. She expected to give the Karmapa this letter after the teachings.

She first questioned in the letter the role of the teacher. Karma Pema was still not clear about the proper way to receive instructions from the teachers of other lineages. She felt that only after she masters the instructions given to her by Kagyu Lineage Masters will she consider studying under the teachers of other lineages.

Karma Pema also requested in letter for the Karmapa to give advice concerning the current situation which the United States and all Americans are faced with. The terrorist incident claimed so many innocent lives, and many American hearts are full of sorrow, fear and anger. Americans do not know why this horrible tragedy ever occurred, and do not know what to do expect wait for President Bush to take whatever action he deems necessary.

The Gyalwa Karmapa entered the room, and looked at Karma Pema as she returned once again. Afterward Karma Pema realized that His Holiness did not merely look "at her," but looked directly at her mind and her concerns.
The Gyalwa Karmapa bestowed upon the public the transmission of the dharani of the Bodhisattva of Compassion, Chenrezig. His Holiness is considered to be, in particular, the living embodiment and manifestation of this Bodhisattva. During the successive days that followed, the Karmapa gave a precious teaching concerning the importance of Dharma practice.

His Holiness first taught about the importance and development of Bodhicitta: the compassionate wish to achieve enlightenment in order to benefit all living beings. This heart of altruism is inherent within everyone, but one must bring its nature to fruition. This compassionate wish should remain not for one day or one week, but for many lifetimes because the cycle of rebirth does not cease until enlightenment.

As explained by His Holiness, many disciples have a certain degree of devotion towards their Dharma Teacher. Then, for example, the disciple will pray for their Lama, or Rinpoche, to live a long and healthy life. However, if a disciples does not practice Bodhicitta, their precious teacher’s life will be shortened due to the negativity accumulated by failing to keep a compassionate mind.

His Holiness also discussed the proper way to practice and the importance of a Dharma Teacher. The Karmapa emphasized that the student should never develop a sectarian attitude; one must respect all the various Buddhist traditions. These various traditions should live in coexistence and develop a harmonious understanding with each other. A disciple likewise, even though feeling great devotion towards one’s own Dharma Teacher, should not disparage or belittle other Dharma teachers, or refuse to learn from them due to your own pride.

Nonetheless, even though there are numerous teachers, a dharma student should realize the necessity of having a Root Guru, and focus mainly on the practices from the particular lineage of that Root Guru. A dharma student should never fabricate an erroneous concept such as, "I have an abundance of books, texts, video tapes, and audio cassettes which I can learn from, and therefore a living teacher and lineage is not important."

With regards to proper conduct, the Gyalwa Karmapa taught that the dharma student’s objective is to control the negative actions of the body, speech and mind. One should always be mindful of every action and thought, and not cause harm for other living beings. Since life continues after death, one must always look to generate positive karma for both this life and the next.

Then, the Karmapa illustrated an example. If an individual has the intention to harm you or many others, a dharma practitioner should not let this deluded individual believe that, "I am a Buddhist, and will merely sit here while he conducts this murderous action." If one allows the deluded individual to believe this, then one, as a dharma practitioner, is causing that deluded individual to accumulate heaps of negative karma. As a practitioner one should do one’s utmost best to end and resolve the situation.

The Gyalwa Karmapa clarified that the disciple should do one’s best in a situation. The Buddha did not teach to regulate people’s lives, or to control them. Some Westerners often question the various precepts, and usually comment that it is difficult for them to follow them all. A disciple’s body, speech and mind should rest at a level he or she is comfortable with, but of course is in accord with the Buddha’s teachings.

Karma Pema Wangmo