Dear Dharma friends,

We are pleased to announce that registration and application are now open for the Grand Shangpa Kagyu Empowerment that will take place from October 3rd through the 6th, 2019.

This is being organized by Shangpa Kagyu Asia under the guidance of Kalu Rinpoche.

The empowerments will take place from October 3 to 6, 2019 at: VIE Hotel Bangkok, 117/39-40 Phaya Thai Road, Ratchathewi 10400 Bangkok Thailand.

Please fill out an application along with your payment to the link below. You will receive a confirmation email after successful submission.

REGISTER

 

 

You’re welcomed to sponsor this event through the payment link below.

SPONSOR
Empowerments and Transmissions

October 3
Vajrakilaya (Dorje Purba)
Hayagriva (Tamdrin)
Four Deities Combined (Lhashi Drilbu)
Milarepa homage to all Gurus (Mila Lhadrup)

October 4
Four different 6-arm Mahakala empowerments:
Inseparable Guru Mahakala (Lhargo Yerme)
Eliminating Contaminations (Dipsel)
All Dakinis (Khandro Wangdu)
Removal of all obstacles (Barche Kunsel)

October 5
White Mahakala (Gongkar)
Short Ritual of Five Deities (Tsoldu)
Prayers upon waking up (Tangway Naljor)
Water Torma Offering (Chutor)
Six-armed Mahakala Druptab Transmission ( A Treasury of Beneficent Activity)
First Three volume of Shangpa Texts transmission

October 6
Amitabha
Green Tara
White Tara
Joyful Feast Offering

 

Everyday Group Practice
Seven Line Prayer to Guru Rinpoche
Praise of the Twelve Deeds of the Buddha
Prayers upon waking up
Water Torma Offering
21 Praises to Tara
Aspiration Prayer of Samantabadhra
Three Shangpa Aspiration Prayers
Diamond sutra
Heart sutra

Brief Introduction to Shangpa Kagyu Lineage

The Shangpa Kagyu lineage is regarded as one of the Eight Practice Lineages of Tibetan Buddhism, originating from the 10th to 11th centuries. During that period of time, master Khyungpo Naljor travelled to India and Nepal several times in search of the Dharma. He received teachings from two dakinis of extraordinary accomplishments, Niguma and Sukhasiddhi, who received teachings directly from Vajradhara. Aside from these two exceptional female teachers, Khyungpo Naljor also received extensive teachings and practices from other masters; thereupon he became the holder of four lineages: the Niguma Lineage ( the Six Yogas of Niguma and the Five Golden Dharmas ) , the Sukhasiddhi Lineage (Sukhasiddhi’s Six Yogas), the Shavaripa Lineage of Six-armed Mahakala Practice (which was passed down by Shavaripa to Maitripa and then to Rahulabhadra) , and the lineage of the Five-deity Practice from Dorjie Denpa. When Khyungpo Naljor went back to Tibet, he established his monastery in a place called “Shang”. Since then, the lineage has been known as Shangpa Kagyu.

In 19th century, as one of the principal founders of the Rime Movement, First Jamgon Kongtrul Rinpoche (Jamgon Kongtrul Lodro Thaye), dedicated a great effort in gathering the transmissions of the Shangpa Kagyu lineage and ensured their continuation by writting them into his five treasuries. In addition, the First Jamgon Kongtrul Rinpoche also built a Shangpa Kagyu retreat center at Tsadra Rinchen Drak near Palpung Monastery. Thereafter, the Shangpa Kagyu lineage holders were Lama Norbu, the First Kalu Rinpoche, Bokar Rinpoche and then nowadays the Second Kalu Rinpoche.

In the summer of the year 2009, after completion of the traditional three-year retreat, Kalu Rinpoche requested the Venerable Tai Situ Rinpoche to give him all the empowerments and teachings of Shangpa Kagyu Lineage.
Simultaneously, Tai Situ Rinpoche asked Kalu Rinpoche to take the responsibility of giving the teachings and empowerments of Shangpa Kagyu lineage for at least 108 times in this life. Alongside Tai Situ Rinpoche, Kalu Rinpoche accepted this great commitment and responsibility.

Dear Dharma friends,

Ven. Lama Karma Dorje, Ven. Lama Mingma Sherpa, and the KSK Board are very pleased to announce that Santa Fe has been chosen as the site of the First North American Shangpa Monlam.

The term Monlam means the path of aspiration and is a form of prayer. It refers to the tradition of the great prayer gathering that has historically been part of Tibetan New Year celebrations for more than 600 years. During a Monlam, the participants recite prayers with the aspiration to liberate all sentient beings from suffering and for all to achieve enlightenment. In recent years Monlam has been revived by many lineage traditions, and HE Kalu Rinpoche has revived the Shangpa tradition prayer gathering, most recently held in La Boulaye France.

REGISTER
Mönlam Schedule

August 1

12 Deeds of the Buddha
7-line Guru Rinpoche prayer
Tashi Tsegpa
Shangpa Monlam Puja
Shangpa Monlam
Short 6-Armed Mahakala
Tsok
Lamp Prayer (Marme Monlam)

August 2

12 Deeds of the Buddha
7-line Guru Rinpoche prayer
Tashi Tsegpa
Shangpa Monlam Puja
Shangpa Monlam
Short 6-Armed Mahakala
Tsok
Lamp Prayer (Marme Monlam)

August 3

12 Deeds of the Buddha
7-line Guru Rinpoche prayer
Tashi Tsegpa
Shangpa Monlam Puja
Khorwa Dhongtuk

August 4

Green Tara
Fire Puja
Shangpa Monlam
Cultural Program

Mönlam History

Kagyu Mönlam originated in the 15th century by the Seventh Gyalwang Karmapa, Chödrak Gyatso, as a gathering for followers of the Kagyu lineage. In 1983, H.E. Kyabje Dorje Chang Kalu Rinpoche re-established Mönlam at Bodhgaya, with about forty participants, mostly monks and lamas from the Sonada monastery. Originally this Monlam was three months long. One hundred thousand King Prayers were collected by the group and tsok was offered daily. A main intent was generosity to those in need, and to this end the participants offered food to the homeless every day.

The Mönlam continued until Rinpoche’s Parinirvana in 1989 when his heart son, Bokar Rinpoche, continued the legacy of the previous Kalu Rinpoche. H.E. Tai Situpa, Gyaltsam Rinpoche, and Jamgon Kongtrul (H.H. the Karmapa’s heart sons) were also important participants. In 2004, Bokar Rinpoche passed and Mönlam has continued under the guidance of His Holiness, the 17th Gyalwa Karmapa, becoming increasingly non-sectarian, following the Rimé movement of Jamgon Kongtrul Lodro Thaye, Jamyang Khyentse Wangpo and other teachers in the 19th century, with all Tibetan Buddhist lineages represented. In 2008 H.H. the 17th Karmapa invited H.H. the 14th Dalai Lama to join in the Monlam and all monasteries began gathering in Bodhgaya. Mönlam became a large, international gathering including prayers for world peace. North America, Canada, and Europe have been involved every year. Additional Mönlams sponsored by the various Buddhist lineages have sprung up all over the world.

In 2014, H.E. the 2nd Khyabje Kalu Rinpoche, tulku of the first Kalu Rinpoche, began Shangpa Monlam in France, continuing the tradition of his predecessor. Rinpoche has kindly bestowed the honor on KSK Buddhist Center to host the first North American Mönlam in Santa Fe.

Dear Dharma friends,

Till now, according to the emails that we have received, we have accumulated 7 962 450 times of reciting the mantra of Six-armed Mahakala.

 

May we make our dedication together, following the text composed by His Eminence Kalu Rinpoche:

“ Any positive merits I dedicate to the prosperity of the Buddha Dharma, to the longevity of all the great masters, to the harmony and wisdom and truthfulness of the worldwide sanghas, and to the liberation of all the sentient beings from the illusion of samsara. ”

Six-Armed Mahakala Worldwide Practice

Mahakala is a pure emanation of Avalokiteshvara in order to benefit all beings. His practice originates from the great Mahasiddha Shawaripa and was carried to Tibet by Khyungpo Naljor. It has been passed down through an unbroken lineage until the present. The great Taranatha, a lineage holder of this practice refined the texts and practices. Because there are misconceptions of the protector as someone guarding the front door and the deities are in the middle of the temple, while the root guru and the Buddha are forgotten on the side. But the essence of this Mahakala practice in the lineage of Taranatha is combining the protector with the deity and guru yoga practice. That has been the essence of this practice.

It is important for us to see the protector, deity, and guru as inseparable, not through visualization but through the state and quality of your mind. One should practice this wholeheartedly without any doubt. On the special days of the Lunar month one should try to make small offerings to Mahakala.

Six-armed Mahakala

The main protector of the Shangpa lineage is six-arm Mahakala.

All the Mahakalas are a manifestation of the Bodhisattva Avalokiteshvara. Avalokiteshvara is peaceful but when the sentient beings karma is such that peacefulness cannot help them and cannot tame them, then the Buddha manisfests in a wrathful manifestation. Buddha’s manisfestation is not limited. Buddha does not always smile. There is smiling Buddha, there is frowning Buddha and there is Buddha blazing with fire. Mahakala is the blazing Buddha. And this is to help us, to protect us from our own defilements, to help all sentient beings from all obstacles.

We all have a little demon inside us, and Mahakala is to burn that demon, to destroy that demon, and to tame that demon to become a good and kind bodhisattva.

 

from “Shangpa Kagyu Teachings” by Chamgon Kenting Tai Situpa

Your contribution is really making a difference!

The monks and lamas of Kalu Rinpoche’s monastery in India are very grateful for the donations received through paldenshangpa.org website. A complete accounting and records are being kept of the donations and the expenditures of the monies sent to help the monks. The first donations received have been used to clothe and feed especially the new younger monks. Also, some of the monies were spent on school supplies for their classes; maintenance and repair of the monks’ rooms; maintenance of the monastery buildings; and medical needs of the monks.

The ongoing needs are medical care, clothing, food, repair and maintenance. In consultation with doctors, dietary guidelines will be implemented to insure the monks stay healthy. All efforts are focused in making sure that the monks can study and practice and also to their well being. With the proper conditions for study and practice, they will be able to benefit the buddhadharma, society and all beings.