Last updated on 2020-01-17
News from Drikung Kagyu Institute in Dehra Dun, India
Abridged Prayers of Refuge, Bodhicitta and Dedication of the Glorious Drigung Kagyü
Kyabjé Garchen Rinpoché has asked that all Drigung Kagyü centers and practitioners be made aware of an English translation of the complete Drigung Kagyü prayers of refuge, bodhicitta, dedication and long-life. This arrangement of prayers accords with the Common Book of Daily Prayers, whose recitation is standard throughout Drigung monasteries in Tibet, Nepal and India. The 32-page prayer booklet includes Tibetan, transliterated Tibetan and an English translation suitable for chant. As is common in Asia, the prayers may be recited in their entirety or in abbreviated forms, according to the circumstances.
With regard to the text Garchen Rinpoché has said, “I wish to offer many thanks to Drupön Trinley Ningpo for initially having commissioned this English verse translation. By so doing, he has been immeasurably kind. Until now the Drigung refuge and bodhicitta prayers have not been available in translation in their entirety. Now that they are complete, we should be put them to use, as when the prayers are read in their entirety, the path of awakening is made whole.
The complete text may be downloaded here: http://www.gartrust.org/verse.html.
Recordings of the verses are available here: http://www.gartrust.org/audiovideo.html.
Please direct questions about the text or translation to: firstname.lastname@example.org.
The Garchen Institute on behalf of Kyabjé Garchen Rinpoché
Most Venerable Khenchen Konchog Gyaltshen Rinpoche's Glorious Dharma
Activities in China, Summer 2016
Most Venerable Khenchen Konchog Gyaltshen Rinpoche's Glorious Dharma Activities in China, Summer 2016
The following is a brief summary of Rinpoche’s visit to China.
The following is a brief summary of Rinpoche’s visit to China.
I met up with Rinpoche in Beijing on 24th June and travelled with him
to Yushu, Qinghai on the same day. In two and half months, Khenchen Rinpoche
had visited and taught in twelve monasteries and nunneries around Yushu
County. These monasteries are very eager to have Rinpoche teaching and
sharing as much Buddhist philosophies and as extensive as possible to its
monks and nuns. I could see that monks and nuns there really do need
qualified and experienced teachers. But only few teachers who were fortunate
enough to have been granted a visa. Rinpoche was there at his own cost. He
had been generously facilitating and offering all meals to all monks and
nuns who attended teachings as many of them were from small temples of
remote areas. It was a financial burden for many to attend his teachings due
to logistic and financial difficulties. Approximately USD forty thousand
dollars in total, were a collective offering Rinpoche received from Dharma
centres and individuals in US were offered to the twelve monasteries and
merits dedicated for the enlightenment of all. As usual, Rinpoche had kindly
reoffered all offerings make to him by the locals to the associated
I met up with Rinpoche in Beijing on 24th June and travelled with him to Yushu, Qinghai on the same day. In two and half months, Khenchen Rinpoche had visited and taught in twelve monasteries and nunneries around Yushu County. These monasteries are very eager to have Rinpoche teaching and sharing as much Buddhist philosophies and as extensive as possible to its monks and nuns. I could see that monks and nuns there really do need qualified and experienced teachers. But only few teachers who were fortunate enough to have been granted a visa. Rinpoche was there at his own cost. He had been generously facilitating and offering all meals to all monks and nuns who attended teachings as many of them were from small temples of remote areas. It was a financial burden for many to attend his teachings due to logistic and financial difficulties. Approximately USD forty thousand dollars in total, were a collective offering Rinpoche received from Dharma centres and individuals in US were offered to the twelve monasteries and merits dedicated for the enlightenment of all. As usual, Rinpoche had kindly reoffered all offerings make to him by the locals to the associated monasteries.
From my conversations with Khenchen Rinpoche, he indicated that he wouldn’t mind staying and continuing to teach there for as many years as he could if conditions permit. His reason being he is 70 years old now, he has become less capable of flying in and out there frequently and also the Chinese laws may change in the future. He felt that there are many qualified teachers who can freely travel anywhere in the world, except China, therefore he has chosen to fill this gap.
I’m writing to share my personal observations of Rinpoche that he has a big heart and compassion to share his knowledge with monks and nuns there even with his health conditions. He is concerned that while many are very devoted to Buddha Dharma, the practice has slowly become more ritualistic – something he wished to contribute and change the best he could with teachings of “Gong Chig”, “The Heart Essence of Mahayana”, “Jewel Ornament of Liberation”, and ‘Five Fold Path of Mahamudra”. His greatest concern and focus is on Dharma Education. He has strongly emphasized that Education, Meditation and Practice must be in balance, and only then will Buddhist Dharma flourish to benefit all beings. I know nothing makes Rinpoche happier than giving teachings.
Jason Gan (Malaysia)
Jason Gan (Malaysia)
Message from HE Garchen Rinpoche regarding the Rise of Environmental Challenges in the World (2015.06.25)
This is a message to all the Buddhists in the world. In general, anyone who practices a religion, any religion, needs love and compassion. This love and compassion is to be directed towards all sentient beings: “May all sentient beings have happiness and may they be free from suffering.” Therefore, when people anywhere suffer from heat and cold, you should pray to the one in whom you take refuge. Pray for the benefit of all countries in the world, for example, “May those without rain have rain;may those without water have water; may the fire that injures some be extinguished,” and so forth. You should make prayers that accord with your own tradition. As Buddhists we can recite the Prayer for World Peace or single-pointedly supplicate to Tara. This is the responsibility of every religious practitioner, even if you are the only one in the house. Such prayers will surely be of benefit. Even if only one or two people pray, it will surely bring benefit. We should all pray together for the well-being of all countries. This will also benefit us. If we close ourselves up and only care about our own well-being, then of course, that will not be of much benefit. But if you pray with the intention to benefit the entire world, that will actually benefit yourself the most, and it will also benefit the world. This is called “accomplishing the benefit of others and oneself.” So everyone should supplicate his or her own source of refuge. Buddhists, for example, can supplicate Jetsun Tara, Chenrezig, and so forth; recite Mani mantras; perform purification rituals before stupas, or even small statues; be generous to animals, and so forth. All these practices will benefit the world. Otherwise, hatred and jealousy will increase in this world, and love will decline. This will lead to an increase of heat in the world, and in the end the world will go up in flames. Thus, it would be good if everyone would consider this. We should all pray and take this to heart with great concern. If we remain unconcerned about the suffering of others as long as it doesn't affect us personally, we are just paying lip service to our prayer, “May all sentient beings have happiness and may they be free from suffering.”
The single cause of all the misery in this world, such as floods on the outer level and conflicts on the inner level, is the ill will arising from the hatred and jealousy of the people inhabiting this planet. Instead of helping one another, people harm each other: countries go to war, people and religious groups fight with each other. In brief, love—the harmony of the inner elements—affects the harmony of the outer elements. The five mental afflictions and the five outer elements are profoundly related. Therefore, our efforts to give rise to love and compassion will be fruitful by virtue of three powers: first, the power of one's own pure intention—one's own good heart ;second, the power of the Tatagathas—all the buddhas of the three times have made aspiration prayers, but in addition, we must supplicate them. Just as with a wish-fulfilling jewel, unless one expresses the wish, it will not be fulfilled. If we supplicate, then we will receive the power of all the buddhas; this is the power of the Tataghatas. And third, the power of Dharmadhatu—samsara and nirvana have a single basis. The duality of samsara and nirvana is only a temporary appearance due to various karma and afflictions.
As a result of actions committed with an afflicted mind, we now witness a lot of suffering in this world. So how can we purify these afflictions? All afflictions arise from self-grasping, and the antidote to self-grasping is the altruistic mind. Altruism will benefit one in all circumstances: in this life, in the next life, and in the bardo. Everyone needs altruism. Even a tiny creature will experience happiness relative to the level of its altruism. Thus we pray, “May beings possess happiness and the causes of happiness.” The cause of happiness is love. And, “May beings be free from suffering and the causes of suffering.” The cause of suffering is self-grasping. There is no other Dharma than that. The heart-essence of the Dharma is love and compassion. Apart from love and compassion, no other Dharma exists. What we call “the Buddha” is the wisdom-mind, the perfection of wisdom. The subtle wisdom of buddha-nature is the underlying basis of samsara and nirvana. Therefore, if one has love and compassion, wisdom will increase. If you understand this, you will discover the method to bring about happiness and liberation from suffering. Thus, we should engender excellent aspirations. Since the world is currently in such a perilous state, I request everyone to pray well.
Translated by Ina Dhargye and edited by Kay Candler.
Audio recording from Garchen Rinpoche：https://goo.gl/BHJDVo
Garchen Dharma Institute, Taiwan (www.garchen.tw)
Latest Message from the most Venerable Khenchen Konchog Gyaltshen Rinpoche
To all the members and friends of Ratnashri Meditation Center.
The Center has regular program for dharma study and meditation practice every week. Dharma is always useful and practical application when we face difficulties, specially in our mind. So dharma study and practice means how to bring inner peace and joy for oneself and others. It is wisdom and insight to choose the right cause for happiness for this life and next.
Many greetings for the New Year and hope to see you all sometime in this year.
Sincerely, Khenchen Konchog Gyaltshen
Most Venerable Khenchen Rinpoche on Reminding Dharma
I hope and pray that you are well. I think of you in my meditations. We are very fortunate having this precious human life and taking refuge in the Buddha, Dharma and Sangha and following the path. You have been writing me off and on for the last couple of years and I'm grateful you are keeping in contact and I cherish this opportunity. Usually I can't write long letters because I don't know how to type but today I have a good secretary so I'm taking the opportunity to say a few things.
Without the Dharma, our life in samsara is only suffering or a condition of suffering and we create more causes of suffering. We are also very smart creating the causes of suffering. Since we have the Dharma in our life it gives us wisdom to penetrate the reality nature of the causes of suffering and causes of peace and happiness in this life and eventually for complete enlightenment. So it is for our own benefit and for others as well that we utilize this precious human life as best as possible. This precious human life is a venue to do all the good things.
First, take a deep breath and release all the tension both physically and mentally and then contemplate all phenomena which are composite: The nature of impermanence and the nature of disintegration, including our human body. So by contemplating this, purify all attachment and anger.
Second, this samsara is a state of suffering. Either suffering of suffering, suffering of change or in the condition of suffering. So contemplate this carefully and those who are suffering in the world, physically or mentally, including our enemies. Develop sincere compassion wishing them to be free from suffering and to achieve complete enlightenment.
Third, these manifestations, happiness and suffering within impermanence, are based on causes and conditions. Nothing functions independently. All are in the constitution of causes and conditions. And all the causes and conditions are infallible. So it is to our own benefit using our empirical wisdom, avoiding and purifying all the causes of suffering and creating and accumulating all the causes of peace and happiness. As an example, avoiding the ten non virtues and practicing the ten virtues.
With this understanding, we take refuge in the Buddha, Dharma and Sangha and keep the moral ethics. This makes the person pure and a subject of respect. And then, having kept the moral ethics well, for one's own benefit to free from samsara, cultivate bodhicitta, the mind of enlightenment for all others, based on sincere loving kindness and compassion. Remind yourself of this practice every day and every moment when you are working or sitting. This will give us wisdom and courage to do good things in our daily life and for others. This altruistic thought inspired all the Buddhas of the past and the present. They adopted this mind, the universal mind of bodhicitta, and they applied and practiced it in their lives and they attained Buddhahood and benefited countless sentient beings. We can also take that example and inspire ourselves and follow the path. So when we do these practices, our main focus is to purify all the mental afflictions. For example ignorance, anger, attachment, pride, jealousy and so forth. They are called the three poisons or five poisons and so forth. They are the root cause of all our suffering and conflict for the individual and for society. Without touching base on this no matter how much we try, real peace and happiness is impossible to attain. This kind of experience is shared by all sentient beings. So Dharma gives us this wisdom to understand the reality nature of suffering and happiness. Dharma has also great method and skill to tackle all these causes of suffering.
To purify these obscurations and mental delusions, the Vajrayana teaching gives great skill. Through this method, one gets the opportunity to manifest into the form of the deities which is called Yidam practice, inseparable of appearance and emptiness. With this we repeatedly manifest into the Yidam deity and dissolve into emptiness based on ultimate bodhicitta that is supported by moral ethics.
Here I mention a few words of the purpose of the practice. There are many books translated as a reference on how to practice. I want you to have real peace and happiness and to be free from confusion and ignorance which are the root cause of suffering. I will say prayers for your good health and successful meditation practice. If you'd like you may place this letter on your Facebook or web page.
Khenchen K. Gyaltshen
With a wish to free all beings,