For those who follow the 17th Gyalwang Karmapa, here is a short summary translation of a short speech the Karmapa gave online on 8th November for the Kagyu Monlam Nepal, which took place at Dilyag Monastery, Boudha from 7th-9th November.
In the speech, the 17th Karmapa explains how the Kagyu Monlam arose outside of Tibet. Since Tibetans came into India as refugees, and put some roots there, gradually how Monlam gatherings began there with the 1st Kalu Rinpoche, and also preserved and maintained by the 1st Bokar Rinpoche. Then, gradually, the Kagyu Monlam was given that name. Generally, previously in Tibet there were Monlam gatherings, such as that of the Riwoche sangha [I think this is referring to the 800 year old Taglung Kagyu lineage head. As for Kagyu Monlam, that began with the 7th Karmapa, Chodrag Gyatso which became very well-known.
Previously, the teachings of Kagyu were excellent but in order to preserve them since coming into exile, the Kagyu Monlam has become very important. Each Kagyu monastery does their own individual aspiration prayers, gatherings and so on. However, in terms of all the Karma Kagyu monasteries practicing together in unison, that does not happen very often, only once per year. Like the Kagyu Gunchoe, Arya Kshema, there is not much opportunity to gather together as one, other than once per year.
Therefore, the Karmapa continued, it has become important to have the Monlam in other parts of the world for the Kagyu. In terms of the precious jewel of the sangha, it is important for them to be unified and harmonious in mind and heart. So gathering and practicing together is a way to show that harmony and unity. If individual monasteries mainly practice individually, it is difficult to show such an example and ‘front’ of unity and harmony. Thus, it is very important for the Kagyu monasteries to come together and practice whenever they get the opportunity to do so.
The 25th Kagyu Monlam Nepal 2024
The 17th Karmapa then explained that it is the 25th Kagyu Monlam Nepal, but it is not only 25 years that Kagyu have been practicing in Nepal, as they have been in Nepal for many years prior to that. There is an unbroken lineage of Kagyu tulkus, masters and practitioners practicing in Nepal. So, the Buddha’s teachings originated in India but then spread to Nepal, and for hundreds of years it is said that they have not degenerated there. So Nepal and the Himalayan regions are important areas where the Buddha Dharma spread. In that region and among those different tribes and clans, there is also the Tibetan ethnic group/tribe. There are many Tibetan clans. So Tibet and the Buddhist culture are the same. Therefore, Nepal is a very important place to make efforts to preserve the Buddha Dharma.
The 17th Karmapa explained that up until now, he has not been able to visit Nepal. However, in the future, I have the hope and aspiration that I will be able visit and serve and make efforts to preserve and teach the Dharma there. The 17th Karmapa ended by wishing all the Tibetan Buddhist lineage holders long lives and flourishing activities, and dedicating the Monlam to an end to all wars, conflicts and violence in the world.
As a personal observation, th key message from the 17th Karmapa seemed to be that Kagyu sangha should remain harmonious and unified and take the opportunity to practice and gather together whenever the opportunity arises. So I think we can see for ourselves which Karma Kagyu monastery communities took part in the Kagyu Monlam Nepal, and which did not. Thus, which monasteries are actually following the 17th Karmapa’s wishes and aspirations on that.
Finally, it is utterly heartbreaking that the 17th Karmapa since coming to India in 2000, has not been able to visit Nepal for over twenty years, as well as not being able to go to Rumtek. There are various reasons for this, in particular, pending court cases by those who support the unofficial Karmapa claimaint, Thaye Dorje. Please sign the petition (and read the updates), to put pressure on key-decision makers about this great loss to thousands of Karma Kagyu followers who are being prevented from seeing and hearing HH the 17th Karmapa in person, due to political, legal and sectarian reasons.
Translated and written by Adele Tomlin, 10th November 2024.