After wishing everyone a good morning, the Gyalwang Karmapa continued the reading transmission from the Ornament of Precious Liberation, resuming the ninth chapter with its the Fourth, Fifth, and Sixth Topics. These cover relative and ultimate bodhicitta, various causes that give rise to bodhicitta, and sources from which the vows can be taken. According to Gampopa’s text, the sources include vows that can be taken directly from a preceptor, or in the absence of a qualified guru, a Buddha image or visualization can be substituted.

Following the reading transmission, the Karmapa discussed whether or not genuine bodhicitta can arise from the mere recitation of a liturgical text. He explained that many masters have debated whether genuine bodhicitta can arise simply due to conducting a traditional ritual. Instead of relying only on the ritual, he emphasized that it is important to give rise to the feeling of bodhicitta. “No matter how many times we go through the ritual of taking the vows, no matter how many empowerments we take, if we don’t develop the feeling, [then it is just words].” We cannot just leave our practice of the Dharma up to mere tradition or mere custom, just following what others say is the tradition. Doing this will not bring us much benefit individually. We need to develop the genuine feeling of bodhicitta, from which we can develop our own individual connection with dharma. Otherwise, if it is done merely out of tradition, it does not bring us nearly as much benefit.

To increase the efficacy of one’s practice of bodhicitta, the Karmapa advised, more important than merely reciting the ritual is to develop true bodhicitta. He stated, “When you hear a spiritual master or guru give an explanation or describe bodhicitta, this can be the cause to give you interest and longing for it. Then you develop a particular feeling within yourself, and it’s quite possible that this can lead you to develop bodhicitta. Or it can be the awakening of your Mahayana potential, due to which you feel compassion for sentient beings. When you have that special compassion for sentient beings, then [arousing bodhicitta] can also occur. But I think it is difficult for it to just happen by reciting the words of the liturgy.”

Concluding the day’s teaching, the Karmapa made a special request to the audience and all listeners. He asked that everyone recite the Medicine Buddha mantra for the long life of His Holiness the Dalai Lama. The Karmapa requested, “Starting on the 24th of January, I’d like to ask everyone, please, in general as a community and individually, to recite as many Medicine Buddha mantras as you can. Please recite and count as many mantras as you can.” The Gyalwang Karmapa further announced that a Tseringma puja will be held next week, also for the benefit and the long life of the Dalai Lama. The practice can also help to create pure discipline for its practitioners.

The Medicine Buddha mantra to be recited is he following:
TAYATA OM BHEKANDZE BHEKANDZE MAHA BHEKANDZE RANDZA SAMUNGATE SOHA

During the fifth day of the Arya Kshema Winter Dharma Gathering, the Gyalwang Karmapa continued his teaching on generating bodhichitta based on Gampopa’s Ornament of Precious Liberation. He also discussed methods he would like to see enacted for promoting the continued flourishing of the Kagyu nuns study and contemplation of the great philosophical texts.

The Karmapa’s teaching today focused on how to generate equal compassion for all beings—our friends, our enemies, and those we feel neutral towards. First, the Karmapa said we need to examine the false idea that we are independent from other beings. The fact alone that our physical body comes from our parents is evidence we are not independent things. Furthermore, from the moment we are born, we are dependent on the kindness of our parents and others for our survival.

“When we really think about our own situation we can see that this life of ours is interdependent, produced by other conditions,” the Karmapa said. “Everything is dependent on something else. Looking at this, we see this is not some philosophical presentation but it is actually the value and basis of our human life.”

Using the power of our intelligence to contemplate this interdependence is the basis for generating true compassion, the Karmapa said. Specifically, this understanding helps us to avoid the pitfall of only generating compassion for those we like, and not for those we dislike—this is actually attraction and aversion, not compassion. The Karmapa said that almost anyone can generate compassion for friends, but developing compassion for enemies and those we feel neutral towards is great compassion.

“For compassion there are no friends, enemies, or anyone neutral either,” the Karmapa said. “All sentient beings are the same in wanting to be free from suffering, and in that respect they are equal. Therefore, our compassion should be equal for all sentient beings.”

During the second half of the morning program the Karmapa reflected on success of the Arya Kshema Winter Dharma Gatherings so far, and discussed what he sees as important next steps for furthering the development of Kagyu nuns’ scholarly training.

In reflecting on this, the Karmapa noted that it has now been three years since this gathering began, providing an opportunity for Kagyu nuns to begin listening and contemplating the great philosophical texts. “The results of that are turning out nicely,” the Karmapa said.

To promote the continued flourishing of the nuns’ study and contemplation, the Karmapa said he would like to see a common Kagyu shedra (monastic college) created for Kagyu nuns. Currently, he said there are shedras in some nunneries, but this situation can make it difficult to find adequate teachers and financial resources for all of the separate programs. A common shedra would help to improve the quality of the education and make effective use of resources.

The Karmapa said this facility could also provide a place for nuns and lay women from all over the world to study Buddhism and do research at international standards. The Karmapa noted that nearby, there could also be a home for the community of bhikshunis who will be receiving the planned ordination. Specifically, the Karmapa said that to ensure the future of the lineage, it would be valuable for the bhikshuni sangha to gather together in a single space rather than live scattered in many different nunneries.

The Karmapa asked for representatives from each of the nunneries present at the Arya Kshema to meet in the new Tibetan year and come up with a plan for this overall nuns’ shedra. “It would be good to do this as quickly as possible,” he said.

The Karmapa also announced that as of the next Arya Kshema there will be a debate competition for the nuns, rather than simply debate training. “I believe you are ready,” he said, addressing the nuns. A debate competition is held each year for the monks, and the Karmapa said this has led to great improvement. He said a little competition can be good if it helps generate inspiration and enthusiasm for our studies.

Continuing his explanation of how to meditate on relative bodhichitta, the Gyalwang Karmapa turned to the second one of considering individual beings to be like our mother. The reason we do this, he explained, is that all living beings have been abundantly kind to us. “We do not necessarily have to think of our parents here,” he added, “but simply remember how kind, loving, and affectionate living beings have been to us.” If we believe in past and future lives, he explained, we can consider that from beginingless time until now, we have taken innumerable births with different bodies and changing parents so that at one time or another, all living beings have taken a turn as our parents.

“If we do not believe in past lives,” he suggested, “there is still a way that we can meditate on all living beings resembling our mothers by reflecting on the situation in this world where we live. These times are known as the Information Era, and thanks to the Internet, we are becoming increasingly connected.” If we think about it a bit, he said, we can see clearly that our very lives depend on other people and other things. Usually the food we eat was grown by others, and the clothes we wear were stitched by others. We do not see or know them, yet still receive their kindness. “Therefore,” he concluded, “we depend on each other and support each other. This is our situation in the world. The kindness of one person allows another to live, so we are the kindness and we also depend on it from others.”

Usually, we think in terms of self and other as if there were a gap or separation between us. We also assume, the Karmapa noted, that our self is in control and autonomous and that the same is true for the other. But that is not the case, he said, for we depend on each other: our happiness and pain depend on others and their happiness and pain depend on us. It is important to recognize this. We are a part of others and others are a part of ourselves, he stated. Once we understand that this is the way things are, we naturally develop the feeling of wanting to do something about the sufferings of living beings and to help them find happiness.

Even if we know that this deep connection is the real situation, he stated, very few of us are ready to take responsibility for it. “People are fearful because they do not have great compassion,” he remarked, “but without this compassion, we will not have the confidence or even the idea to take responsibility for others.” It is important to make a distinction between sympathy (or empathy) and great compassion, he continued. “Usually when we think of sympathy or ordinary compassion, we think in terms of a subject in a good situation, who feels compassion, and the object of that compassion, who is someone more deprived.” With this mindset, he said, we are seeing them as different.” We need to change this, he said, so that we see the other’s suffering as a part of ourselves. This is hard to do physically but mentally, the one professing compassion can shift their attitude, he suggested, and open themselves to feeling the pain and suffering of others. They can also come to see that everyone has the same nature.

These days, scientists are talking about how all living beings naturally have compassion. The great philosophical texts of Buddhism also talk about this and how beings have different levels of compassion. We all have the seed of compassion, the Karmapa stated, but it is rather weak and underdeveloped as if we have shut the door on it. He gave the example of a child, who has the ability to speak, but if they happen to grow up in the wilds with no human companionship, they will not learn to talk. In the same way, the blossoming of compassion in someone depends on the surroundings. If the word compassion is heard often enough, then it will develop; otherwise our hearts will be hardened and insensitive.

We have an innate potential for compassion but, he cautioned, we need to train or it will not develop. With a great opportunity to expand our compassion, we must not let it go to waste but make every effort to enlarge it. With this counsel, the Karmapa ended the morning’s teaching.