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In August 1981, Mipham Ch\u00f6kyi Lodr\u00f6, His Holiness the 14th K\u00fcnzig Shamarpa, came to Dhagpo Kagyu Ling for the first time.<\/p>\n[et_pb_section fb_built=”1″ specialty=”on” _builder_version=”4.27.3″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”][et_pb_column type=”3_4″ specialty_columns=”3″ _builder_version=”4.16″ custom_padding=”|||” global_colors_info=”{}” custom_padding__hover=”|||” theme_builder_area=”post_content”][et_pb_row_inner _builder_version=”4.27.3″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”][et_pb_column_inner saved_specialty_column_type=”3_4″ _builder_version=”4.27.3″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”][et_pb_text _builder_version=”4.27.4″ _module_preset=”default” custom_margin=”||47px|||” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n
In August 1981, Mipham Ch\u00f6kyi Lodr\u00f6, His Holiness the 14th K\u00fcnzig Shamarpa, came to Dhagpo Kagyu Ling for the first time.<\/p>\n
He stayed for several weeks to share some of the lineage\u2019s essential teachings written by the 3rd and 9th Karmapas, The Treatise that Distinguishes Objected-Oriented Knowledge from Primordial Knowledge<\/strong><\/em> and Revealing the Dharmakaya<\/strong><\/em>, respectively. This was the first of many visits Shamarpa<\/a> made to share the Dharma and confer the lineage\u2019s blessing at Dhagpo.<\/p>\n [\/et_pb_text][et_pb_text admin_label=”Titre” module_id=”ancla-final” _builder_version=”4.27.4″ _module_preset=”default” header_4_font=”|300|||||||” header_4_font_size=”26px” custom_margin=”20px|||||” border_color_all=”#d4b16a” border_width_bottom=”1px” border_color_bottom=”gcid-9b5f26ad-ce0a-4e53-af90-9971f6694090″ locked=”off” global_colors_info=”{%22gcid-9b5f26ad-ce0a-4e53-af90-9971f6694090%22:%91%22border_color_bottom%22%93}” theme_builder_area=”post_content”]<\/p>\n [\/et_pb_text][et_pb_text admin_label=”Le Trait\u00e9 qui distingue la connaissance orient\u00e9e vers un objet de la connaissance primordiale de Rangjung Dorj\u00e9, le IIIe Karmapa” _builder_version=”4.27.4″ _module_preset=”default” custom_padding=”||1px|||” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n In 1978, Rangjung Rigpe Dorje, His Holiness the 16th Gyalwa Karmapa, explained the five conditions necessary<\/strong> for newly establishing the Dharma<\/a> in a lasting way with his European disciples: welcome centers for\u2014or access points to\u2014the Buddha Dharma; Institutes for deepening one\u2019s knowledge; libraries to support learning, retreat centers for deepening one\u2019s meditation and living spaces to allow people to dedicate their lives to the conditions explained above.<\/p>\n In this context, he shared the importance for Karma Kagy\u00fc students of studying at least three treatises<\/strong>: The Ornament of Precious Liberation<\/em> (Tib. \u0f51\u0f58\u0f0b\u0f46\u0f7c\u0f66\u0f0b\u0f61\u0f72\u0f51\u0f0b\u0f56\u0f5e\u0f72\u0f53\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f53\u0f7c\u0f62\u0f0b\u0f56\u0f74\u0f0b\u0f50\u0f62\u0f0b\u0f54\u0f0b\u0f62\u0f72\u0f53\u0f0b\u0f54\u0f7c\u0f0b\u0f46\u0f7a\u0f60\u0f72\u0f0b\u0f62\u0f92\u0fb1\u0f53\u0f0d) by Gampopa, The Inner and Profound Meaning<\/em> (Tib. \u0f5f\u0f56\u0f0b\u0f58\u0f7c\u0f0b\u0f53\u0f44\u0f0b\u0f51\u0f7c\u0f53\u0f0d) by Rangjung Dorje, the 3rd Gyalwa Karmapa and The Supreme Continuum<\/em> (tib. \u0f62\u0f92\u0fb1\u0f74\u0f51\u0f0b\u0f56\u0fb3\u0f0b\u0f58\u0f0d) by Maitreya.<\/p>\n To approach these three essential treatises, it is necessary to begin by acquiring foundational knowledge. In the early 2000s, K\u00fcnzig Shamarpa systematized a curriculum<\/strong> allowing Westerners to find their path amidst the wealth, vastness and depth of Buddha Shakyamuni\u2019s teachings. He selected subjects to learn and practices to apply. Among the subjects<\/strong> are the aggregates, the ayatanas<\/em>, dependent arising, the four truths of noble beings, actions\u2014causes and effects, the essence of tathagatha<\/em> or buddha nature, the functioning of object-oriented knowledge (Tib. \u0f62\u0fa3\u0f58\u0f0b\u0f64\u0f7a\u0f66\u0f0d) and primordial knowledge (Tib. \u0f61\u0f7a\u0f0b\u0f64\u0f7a\u0f66\u0f0d) and more.<\/p>\n In 1983, for his first teaching at Dhagpo Kagyu Ling,<\/strong> Shamarpa specifically chose to explain the Namshe Yeshe<\/em> (Tib. \u0f62\u0fa3\u0f58\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f61\u0f7a\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f60\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f56\u0f66\u0f9f\u0f53\u0f0b\u0f56\u0f45\u0f7c\u0f66\u0f0d), The Treatise that Distinguishes Object-Oriented Knowledge from Primordial Knowledge, written by Rangjung Dorje, the 3rd Gyalwa Karmapa.<\/p>\n On this occasion, he says,<\/p>\n<\/div>\n [\/et_pb_text][et_pb_testimonial _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n The question of the origin of the cycle of suffering, happiness and indifference of mankind and the world gave rise to numerous answers that make up that many opinions and philosophical and religious systems. Firstly, there are those for whom the question does not even come up or who have no opinion on their existence. Among the many systems that have posited answers, we will particularly look at the Indian systems, out of which we will study, for example, the most significant ones that seem to be models that we find more or less everywhere.<\/p>\n […] All Buddhist philosophical systems unanimously recognize the afflictive obscurations as the root of the cycle of existence, and practice and meditation as the means for pacifying these afflictive obscurations. On this shared basis, four philosophical systems developed that lead to different levels of realization; vaibashika, sautrantika, chittamatra and madhyamaka [\/et_pb_testimonial][et_pb_text admin_label=”Dhongtsang Shabdrung Rinpoch\u00e9” _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n Dhongtsang Shabdrung Rinpoche<\/span>, an eminent teacher of the Sakya school of Tibetan Buddhism who\u2014in response to a request from Shamarpa, has honored us with his teaching each year\u2014explains the title of this treatise based primarily on the commentary of Lodr\u00f6 Thaye, the 1st Jagm\u00f6n Kongtr\u00fcl, The Commentary for Clarifying the Understanding of the Meaning of the Words of the Treatise that Distinguishes Object-Oriented Knowledge<\/em> from Primordial Knowledge, an Ornament of Rangjung\u2019s Thought<\/em> (Tib. \u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f54\u0f0b\u0f51\u0f44\u0f0b\u0f61\u0f7a\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f60\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f56\u0f66\u0f9f\u0f53\u0f0b\u0f56\u0f45\u0f7c\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f5a\u0f72\u0f42\u0f0b\u0f51\u0f7c\u0f53\u0f0b\u0f42\u0f7c\u0f0b\u0f42\u0f66\u0f63\u0f0b\u0f51\u0f74\u0f0b\u0f60\u0f42\u0fb2\u0f7a\u0f63\u0f0b\u0f54\u0f0b\u0f62\u0f44\u0f0b\u0f56\u0fb1\u0f74\u0f44\u0f0b\u0f51\u0f42\u0f7c\u0f44\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f45\u0f7a\u0f66\u0f0b\u0f56\u0fb1\u0f0b\u0f56\u0f0b\u0f56\u0f5e\u0f74\u0f42\u0f66\u0f0b\u0f66\u0f7c\u0f0d):<\/p>\n [\/et_pb_text][et_pb_testimonial _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n This treatise allows for distinguishing object-oriented knowledge, sometimes translated as consciousness, and primordial knowledge.<\/em> Primordial knowledge is knowledge free from confusion; it is the wisdom of the buddhas.<\/em><\/p>\n Lastly, because object-oriented knowledge, or confused knowledge, is the origin of the three realms of samsara, and primordial knowledge is the source of nirvana, by presenting these two types of knowledge, we present all phenomena of samsara and nirvana.<\/em> Lastly, it\u2019s a question of a \u201ctreatise\u201d (Tib. \u0f56\u0f66\u0f9f\u0f53\u0f0b\u0f56\u0f45\u0f7c). A treatise has two qualities or characteristics: on one hand, it transforms the afflictive obscurations present in our continuum, and, on the other hand, it protects from the suffering of the three realms of samsara.<\/em><\/p>\n [\/et_pb_testimonial][et_pb_text admin_label=”Lodr\u00f6 Thay\u00e9, le Ier Jamg\u00f6n Kongtr\u00fcl,” _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n In his commentary on The Treatise that Distinguishes Object-Oriented Knowledge from Primordial Knowledge<\/em> Lodr\u00f6 Thaye, the 1st Jamg\u00f6n Kongtr\u00fcl<\/span>, pays homage to Rangjung Dorje, the 3rd Gyalwa Karmapa, with these words,<\/p>\n [\/et_pb_text][et_pb_testimonial _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n Because he perceives the suchness of all phenomena devoid of obscurations, he masters the wisdom of a buddha. <\/p>\n Having manifested as the nirmanakaya of Lokeshvara, his enlightened activity that makes the teachings of the Muni shine like the sun is unrivaled in the three locations. [\/et_pb_testimonial][et_pb_text admin_label=”Dhongtsang Shabdrung Rinpoch\u00e9 explique :” _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n Dhongtsang Shabdrung Rinpoche<\/span> explains<\/span>:<\/p>\n [\/et_pb_text][et_pb_testimonial _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n The Karmapa manifested as the nirmanakaya of Lokeshvara (the Sanskrit term for Chenrezig). A buddha is endowed with the three kayas: the dharmakaya or body of truth, the samboghakaya or body of qualities, the nirmanakaya or body of manifestation. Chenrezig is a sambhogakaya. The nirmanakaya appears from the samboghakaya.<\/em><\/p>\n The 3rd Karmapa is a body of manifestation of Chenrezig. He manifested as a human for the benefit of all beings with the goal of explaining the Buddha\u2019s teachings.<\/em><\/p>\n Among the different types of manifestation bodies, a particular type is called \u201csupreme body of manifestation.\u201d The Karmapa is a supreme body of manifestation.<\/em><\/p>\n He manifested in this way with the goal of making the Buddha\u2019s teachings shine like the sun. His enlightened activity, which consists in clarifying the Buddha\u2019s words, is limitless and unequaled in the three locations (beneath the earth, on the earth and in the air). It is comparable to the activity of all the buddhas.<\/em><\/p>\n [\/et_pb_testimonial][et_pb_text admin_label=”Le commentaire conclut :” _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”]The commentary concludes,[\/et_pb_text][et_pb_testimonial _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n This treatise composed by Rangjung Dorje, the Omniscient, Victorious One, in few words with profound meaning is divided into three parts.<\/em><\/p>\n [\/et_pb_testimonial][et_pb_text admin_label=”En effet, le corps de l\u2019ouvrage s\u2019organise ainsi” _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n Indeed, the body of the text is organized as such according to the concise plan from the 1st Jamg\u00f6n Kongtr\u00fcl\u2019s commentary.<\/p>\n 1. The Introduction, in Three Parts:<\/p>\n 1.1. The Explanation of the Title of the Treatise 2. The Meaning of the Text, in Three Parts<\/p>\n 2.1. The Explanation of Object-Oriented Knowledge Is in Four Parts:<\/p>\n 2.1.1. The Explanation of the Fact That the Root of Confusion and the Absence of Confusion Is Mind Itself, in Three Parts: 2.2. The Meaning of the Text, Part 2: The Explanation of the Wisdom of the Change of State of the Group of Eight, Endowed with Enlightened Bodies, in Two Parts:<\/p>\n 2.2.1. Introduction to the General Meaning 2.2.2.1. Explanation of Mirror[-Like] Wisdom as Being the Dharmakaya, in Two Parts 2.3. The Summary of the Meaning of These<\/p>\n 3. The Conclusion of the Root Text, in Three Parts<\/p>\n 3.1 The Goal of the Explanation of This Text [\/et_pb_text][et_pb_text admin_label=”Le Trait\u00e9 qui distingue” _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n The Treatise that Distinguishes Object-Oriented Knowledge from Primordial Knowledge<\/span><\/i>, composed in 1335 in Tsurphu, the historic seat of the Karmapas in Tibet, as well as the <\/span>The Inner and Profound Meaning <\/span><\/i>and the treatise entitled <\/span>Revealing the Essence of Tathagatha<\/span><\/i> (Tib. \u0f51\u0f7a\u0f0b\u0f56\u0f5e\u0f72\u0f53\u0f0b\u0f42\u0f64\u0f7a\u0f42\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f66\u0f99\u0f72\u0f44\u0f0b\u0f54\u0f7c\u0f0b\u0f56\u0f66\u0f9f\u0f53\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f56\u0f66\u0f9f\u0f53\u0f0b\u0f56\u0f45\u0f7c\u0f66\u0f0d), are the three major treatises of the Karma Kagy\u00fc lineage, composed by Rangjung Dorje, the 3rd Karmapa.<\/span><\/p>\n The 14th Shamarpa explained The Treatise that Distinguishes Object-Oriented Knowledge from Primordial Knowledge<\/em> and the treatise entitled <\/span>Revealing the Essence of Tathagatha<\/span><\/i>, in August 1981 and 1988 respectively, at Dhagpo Kagyu Ling.<\/span><\/p>\n Today, the reference texts and foundational study subjects continue to be explained and studied within the Institute.<\/span><\/p>\n The seeds of the explanations continue to be planted, carried by the winds of blessing of the eminent teachers of the Karma Kagy\u00fc lineage. So many seeds simply waiting to ripen\u2026<\/span><\/p>\n [\/et_pb_text][et_pb_text admin_label=”Shamarpa enseigne le texte R\u00e9v\u00e9ler le dharmakaya de Wangchuk Dorj\u00e9, le IXe Gyalwa Karmapa” module_id=”ancla-final” _builder_version=”4.27.4″ _module_preset=”default” header_4_font=”|300|||||||” header_4_font_size=”26px” custom_margin=”20px|||||” border_color_all=”#d4b16a” border_width_bottom=”1px” border_color_bottom=”gcid-9b5f26ad-ce0a-4e53-af90-9971f6694090″ locked=”off” global_colors_info=”{%22gcid-9b5f26ad-ce0a-4e53-af90-9971f6694090%22:%91%22border_color_bottom%22%93}” theme_builder_area=”post_content”]<\/p>\n [\/et_pb_text][et_pb_text admin_label=”Le Trait\u00e9 qui distingue” _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n They are:<\/span><\/p>\n Karmapa Wangchuk Dorje did not give the composition dates for these three works, thus we do not know what order they were written in. They are similar in terms of content and structure. All three are divided into numbered sections, intended as progressive meditation sessions. The three texts also include remarks specifically meant for teachers.<\/span><\/p>\n The Indian origins of the Mahamudra lineage were initially made up of oral instructions. With time and the decline of the diligence of disciples engaging in this process of practice, the instructions were systematized and written down. In the Kagy\u00fc tradition, they were mainly transcribed during the time of the 9th Karmapa.<\/span><\/p>\n [\/et_pb_text][et_pb_text admin_label=”L\u2019Oc\u00e9an du sens certain ” _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n The Ocean of Certain Meaning<\/i><\/b> is the longest and most detailed text of the trilogy. It presents the path in structured way, covering:<\/span><\/p>\n \u2666 the preliminary practices of Mahamudra<\/span><\/p>\n \u2666 the four conditions for the practice of Mahamudra (weariness with samsara\u2014the causal condition; following an authentic friend of virtue\u2014the predominant condition; certainty concerning the natural state of <\/span>dharmata<\/span><\/i>\u2014the objective condition; becoming free from all hope and fear\u2014the immediate condition) This text is addressed to practitioners with solid foundations\u2014both on a theoretical level as well as in Dharma practice\u2014and who are engaged with a qualified meditation master. In the text\u2019s colophon, Karmapa firmly indicates the conditions one must respect to receive and teach this text, conditions sealed by a requisite commitment to the Dharma protectors.<\/span><\/p>\n Traditionally, this text is taught in the context of a strict retreat.<\/strong> The qualified teacher explains a passage that is then put into practice by the meditator. Then the meditator recounts their experience to the teacher who evaluates their understanding and sees whether they can explain the following passage or whether the meditator needs to continue their meditation before continuing further in the text.<\/span><\/p>\n [\/et_pb_text][et_pb_text admin_label=”Dissiper l\u2019obscurit\u00e9 de l\u2019ignorance” _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n Dissipating the Obscurity of Ignorance<\/i><\/b> is a shorter version that covers the same subjects while being less formally written as the previous text (the scriptural sources are not cited). Karmapa states it as such in the colophon:<\/span><\/p>\n Lama Rabjam Mawa Samten K\u00fcnga insistently addressed this request to me, saying,<\/em> [\/et_pb_text][et_pb_text admin_label=”L\u2019Oc\u00e9an du sens certain ” _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n Revealing the <\/i><\/b>Dharmakaya<\/b>, the text taught by Shamarpa at Dhagpo Kagyu Ling in 1981, is the shortest text of the trilogy. It covers the same subjects as the two preceding works and is organized into three chapters:<\/span><\/p>\n Though these texts have been translated and are available in many languages today , Kama Lodr\u00f6 Ch\u00f6kyi Senge, the 3rd Jamgon Kongtrul Rinpoche, warned us in a teaching he gave on this text in France in 1990,<\/span><\/p>\n The transmission of Mahamudra does not occur through intellectual understanding of Buddhist literature. Thus, simply reading these works in the hope of obtaining the fruits of the Mahamudra path is not only insufficient, it may generate mistaken understanding. The instructions rely on guidance from a qualified teacher<\/strong> who accompanies the meditator\u2019s progress step by step, in a process of discussion and questions. This qualified teacher is a custodian of the lineage\u2019s blessing, an essential factor for actualizing this practice.<\/span><\/p>\n [\/et_pb_text][et_pb_text admin_label=”nextgen ” _builder_version=”4.27.4″ _module_preset=”default” background_color=”#d4b16a” custom_margin=”15px||15px||false|false” custom_padding=”0px|20px|15px|20px|false|false” locked=”off” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\nngg_shortcode_0_placeholder\n [\/et_pb_text][et_pb_text disabled_on=”on|on|off” _builder_version=”4.27.4″ _module_preset=”default” text_font=”Roboto||||||||” text_font_size=”13px” text_line_height=”1em” custom_padding=”||0px|||” locked=”off” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n These photos come from our archives or were collected as part of the research for Dhagpo Kagyu Ling\u2019s 50th anniversary. We have not been able to identify all the authors. The use of these photos is solely for informational purposes within the context of Dhagpo Kagyu Ling\u2019s 50th anniversary celebration. Their use is limited to this event and our website and is not for commercial purposes.<\/span><\/p>\n [\/et_pb_text][\/et_pb_column_inner][\/et_pb_row_inner][\/et_pb_column][et_pb_column type=”1_4″ _builder_version=”4.16″ custom_padding=”|||” global_colors_info=”{}” custom_padding__hover=”|||” theme_builder_area=”post_content”][et_pb_text module_class=”event50″ _builder_version=”4.27.4″ _module_preset=”default” text_font=”||||||||” text_font_size=”16px” text_line_height=”20px” header_4_text_color=”gcid-4bb20c8d-5a19-4f4f-8a7e-cb9fb4184138″ header_5_text_color=”gcid-4bb20c8d-5a19-4f4f-8a7e-cb9fb4184138″ header_5_font_size=”18px” background_color=”gcid-b7d546b1-e8dd-4bef-9120-39ab5cda29e6″ background_image=”https:\/\/dhagpo.org\/wp-content\/uploads\/2024\/12\/50ans-1.png” background_size=”custom” background_image_width=”40px” background_position=”top_right” background_horizontal_offset=”9px” background_vertical_offset=”6px” custom_margin=”||||false|false” custom_margin_tablet=”30px|100px|||false|false” custom_margin_phone=”|0px||0px|false|false” custom_margin_last_edited=”off|desktop” custom_padding=”|20px|15px|20px|false|false” custom_padding_tablet=”|20px|15px|20px|false|false” custom_padding_phone=”||||false|false” custom_padding_last_edited=”on|desktop” link_option_url_new_window=”on” custom_css_main_element=”font-weight:500;” custom_css_free_form=”.event50 h5 {|| display: inline-block;|| background-color: #ffffff; \/* Fond blanc *\/|| box-shadow: 0 2px 4px rgba(0, 0, 0, 0.1); \/* Optionnel : l\u00e9g\u00e8re ombre *\/|| padding: 5px; \/* Ajuster selon vos besoins *\/|| margin-bottom:10px;|| text-align: left; \/* Garde le texte align\u00e9 \u00e0 gauche *\/||||}||” locked=”off” global_colors_info=”{%22gcid-b7d546b1-e8dd-4bef-9120-39ab5cda29e6%22:%91%22background_color%22,%22background_color%22,%22background_color%22,%22background_color%22%93,%22gcid-4bb20c8d-5a19-4f4f-8a7e-cb9fb4184138%22:%91%22header_4_text_color%22,%22header_5_text_color%22,%22header_4_text_color%22,%22header_5_text_color%22%93}” theme_builder_area=”post_content”]<\/p>\n To commemorate this event, we will broadcast teachings given by K\u00fcnzig Shamar Rinpoch\u00e9 at the Bodhi Path Center in Virginia (USA).<\/p>\n [\/et_pb_text][et_pb_button button_url=”https:\/\/dhagpo.org\/en\/calendrier\/50-years-august-15-1981-shamarpa-first-teachings-dhagpo-kagyu-ling\/” url_new_window=”on” button_text=”See in the Program Calendar” disabled_on=”off|off|off” _builder_version=”4.27.4″ _module_preset=”default” button_text_color=”gcid-4bb20c8d-5a19-4f4f-8a7e-cb9fb4184138″ button_bg_color=”#FFFFFF” button_border_color=”gcid-4bb20c8d-5a19-4f4f-8a7e-cb9fb4184138″ button_border_radius=”6px” button_icon=”||fa||400″ button_icon_placement=”left” hover_enabled=”0″ locked=”off” global_colors_info=”{%22gcid-4bb20c8d-5a19-4f4f-8a7e-cb9fb4184138%22:%91%22button_text_color%22,%22button_border_color%22,%22button_border_color__hover%22%93}” button_bg_color__hover_enabled=”on|desktop” button_border_radius__hover=”6px” button_border_color__hover_enabled=”on|hover” button_border_color__hover=”#b87d06″ button_bg_color__hover=”#FFFFFF” theme_builder_area=”post_content” sticky_enabled=”0″][\/et_pb_button][et_pb_image src=”https:\/\/dhagpo.org\/wp-content\/uploads\/2025\/07\/Programme_1981.jpg” title_text=”Programme_1981″ url=”https:\/\/dhagpo.org\/wp-content\/uploads\/2025\/07\/1980-81_programme-DKL.pdf” _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”][\/et_pb_image][et_pb_image src=”https:\/\/dhagpo.org\/wp-content\/uploads\/2025\/07\/Programme_2_semestre_1981.jpg” title_text=”Programme_2_semestre_1981″ url=”https:\/\/dhagpo.org\/wp-content\/uploads\/2025\/07\/1981-2eme-semestre_programme-DKL.pdf” _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”][\/et_pb_image][et_pb_image src=”https:\/\/dhagpo.org\/wp-content\/uploads\/2025\/05\/Tendrel-2_Nashe_yeshe.jpg” title_text=”Programme_2_semestre_1981″ url=”https:\/\/dhagpo.org\/wp-content\/uploads\/2025\/05\/Tendrel-2_Nashe_yeshe.pdf” _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”][\/et_pb_image][et_pb_text disabled_on=”off|off|on” _builder_version=”4.27.4″ _module_preset=”default” text_font=”Roboto||||||||” text_font_size=”13px” text_line_height=”1em” custom_padding=”||0px|||” locked=”off” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n These photos come from our archives or were collected as part of the research for Dhagpo Kagyu Ling\u2019s 50th anniversary. We have not been able to identify all the authors. The use of these photos is solely for informational purposes within the context of Dhagpo Kagyu Ling\u2019s 50th anniversary celebration. Their use is limited to this event and our website and is not for commercial purposes.<\/span><\/p>\n [\/et_pb_text][\/et_pb_column][\/et_pb_section]<\/p>\n","protected":false},"excerpt":{"rendered":" In August 1981, Mipham Ch\u00f6kyi Lodr\u00f6, His Holiness the 14th K\u00fcnzig Shamarpa, came to Dhagpo Kagyu Ling for the first time. He stayed for several weeks to share some of […]<\/p>\n","protected":false},"author":8,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_et_pb_use_builder":"on","_et_pb_old_content":"[et_pb_section fb_built=\"1\" specialty=\"on\" _builder_version=\"4.27.3\" _module_preset=\"default\" global_colors_info=\"{}\"][et_pb_column type=\"3_4\" specialty_columns=\"3\" _builder_version=\"4.16\" custom_padding=\"|||\" global_colors_info=\"{}\" custom_padding__hover=\"|||\"][et_pb_row_inner _builder_version=\"4.27.3\" _module_preset=\"default\" global_colors_info=\"{}\"][et_pb_column_inner saved_specialty_column_type=\"3_4\" _builder_version=\"4.27.3\" _module_preset=\"default\" global_colors_info=\"{}\"][et_pb_text _builder_version=\"4.27.4\" _module_preset=\"default\" custom_margin=\"||47px|||\" global_colors_info=\"{}\"]Shamarpa Teaches the Text The Treatise that Distuinguishes Objected-Oriented Knowledge from Primordial Knowledge<\/em> by Rangjung Dorje, the 3rd Karmapa<\/h2>\n
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.<\/em><\/p>\n
Briefly, object-oriented knowledge is confused knowledge or knowledge associated with afflictive obscurations.<\/em>
Confused knowledge consists in the coming together of the eight object-oriented types of knowledge. This coming together is the origin of the three realms and the cause of our wandering in samsara.<\/em><\/p>\n
Then, again briefly, the expression \u201cthe treatise that distinguishes\u201d in the title refers to the fact that these two, object-oriented knowledge and primordial knowledge, have a shared basis. Despite this, each has a completely distinct mode of knowing. Thus, their mode of knowing, or their manner of knowing phenomena, is what is to be distinguished.<\/em><\/p>\n
<\/em><\/p>\n![\"\"](\"https:\/\/dhagpo.org\/wp-content\/uploads\/2025\/07\/III-Karmapa.jpg\")
The wisdom or omniscience of a buddha is twofold: wisdom that knows phenomena as they are and wisdom that knows phenomena as they appear. When it is said that the Karmapa perceives the suchness of all phenomena, this means that he knows phenomena as they are.<\/em><\/p>\n
1.2. The Homage
1.3. The Promise of Composition<\/p>\n
2.1.2. The Establishment of Appearance as Being Mind, in Four Parts:
2.1.3. The Presentation of Unborn Mind, in Two Parts:
2.1.4. The Explanation That the Causes and Conditions of Confusion Are the Group of Eight Types of Object-Oriented Knowledge, in Two Parts.<\/p>\n
2.2.2. Explanation in and of Itself of the Meaning of the Text, in Six Parts:<\/p>\n
2.2.2.2. Explanation of the Wisdom of Equality, Also in Two Parts
2.2.2.3. Explanation of Discrimination Wisdom, in Two Parts
2.2.2.4. Explanation of These Two as Being the Sambhogakaya
2.2.2.5. Explanation of All-Accomplishing Wisdom as Being the Nirmanakaya, in Two Parts
2.2.2.6. Explanation of the Wisdom of Dharmadhatu as Being the Svabhavikakaya, in Two Parts<\/p>\n
3.2 The Aspiration of the Realization of This Very Same
3.3 Presentation of the Way the Text Was Composed<\/p>\nShamarpa Teaches the text Revealing the Dharmakaya by Wangchuk Dorje, the 9th Karmapa<\/h2>\n
![\"\"](\"https:\/\/dhagpo.org\/wp-content\/uploads\/2025\/07\/IX-Karmapa.jpg\")
Although Wangchuk Dorje, the 9th Gyalwa Karmapa (1556\u20131603) wrote various commentaries on <\/span>Vinaya<\/span><\/i>, <\/span>Prajnaparamita<\/span><\/i>, <\/span>Madhyamaka<\/span><\/i> and Vasubandhu\u2019s <\/span>Abhidharmakosha<\/span><\/i> (which is notably studied at Dhagpo Kagyu Ling\u2019s Institute), these three compositions on Mahamudra, often called <\/span>The Trilogy on Mahamudra<\/span><\/i>, are the most famous and are a cornerstone of the explanation of Mahamudra in the Karma Kagy\u00fc lineage today.<\/span><\/p>\n\n
\n
\n
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<\/span>\u2666 the meditation of calm abiding
\u2666 the meditation of higher vision
<\/span>\u2666 introduction to buddha nature<\/span><\/p>\n\n
\u2018I beg you to teach [Mahamudra], principally focusing on oral instructions that point to practice,<\/em>
without using scriptural citations or other.\u2019<\/em>
In reply, though I have no experiences, [I,] Mipham Ch\u00f6wang, also known as Vajreshvara,<\/em>
Have conscientiously written this during my practice sessions in the house of Zhoka Hor, in accordance with the words of my previous lama.<\/em><\/p>\n<\/blockquote>\n\n
\n
<\/span><\/i>Mahamudra is an oral transmission of meditation instructions transmission from master to disciples within the lineage and relies on the realisation of these instructions.
<\/span><\/i>A transmission presupposes that the lama has themself realized these teachings in order to be able to transmit the lineage\u2019s blessings without any error.
<\/span><\/i>This is why the lineage of Mahamudra is extremely pure and beneficial\u2014the transmission relied on realization.
<\/span><\/i>All the meditation instructions are profound; they are not simple collections of information.<\/span><\/i><\/p>\n<\/blockquote>\nEvent<\/h5>\n
En ao\u00fbt 1981, Mipham Ch\u00f6kyi Lodr\u00f6, Sa Saintet\u00e9 le XIVe<\/sup> K\u00fcnzik Shamarpa, est venu pour la premi\u00e8re fois \u00e0 Dhagpo Kagyu Ling. Il y est rest\u00e9 plusieurs semaines pour dispenser des enseignements essentiels de la lign\u00e9e, \u00e9crits par le IIIe<\/sup> et le IXe<\/sup> Karmapa\u00a0: respectivement le <\/strong>Trait\u00e9 qui distingue la connaissance orient\u00e9e vers un objet de la connaissance primordiale<\/em><\/strong> et R\u00e9v\u00e9ler le <\/em>dharmakaya<\/strong>. Il s\u2019agit du premier des nombreux s\u00e9jours de Shamarpa<\/a> pour partager le Dharma et conf\u00e9rer la b\u00e9n\u00e9diction de la lign\u00e9e \u00e0 Dhagpo.[\/et_pb_text][et_pb_text admin_label=\"Titre\" module_id=\"ancla-final\" _builder_version=\"4.27.4\" _module_preset=\"default\" header_4_font=\"|300|||||||\" header_4_font_size=\"26px\" custom_margin=\"20px|||||\" border_color_all=\"#d4b16a\" border_width_bottom=\"1px\" border_color_bottom=\"gcid-9b5f26ad-ce0a-4e53-af90-9971f6694090\" locked=\"off\" global_colors_info=\"{%22gcid-9b5f26ad-ce0a-4e53-af90-9971f6694090%22:%91%22border_color_bottom%22%93}\"]Shamarpa enseigne le texte le Trait\u00e9 qui distingue la connaissance orient\u00e9e vers un objet de la connaissance primordiale<\/em> de Rangjung Dorj\u00e9, le IIIe<\/sup> Karmapa<\/h2>[\/et_pb_text][et_pb_text admin_label=\"Le Trait\u00e9 qui distingue la connaissance orient\u00e9e vers un objet de la connaissance primordiale de Rangjung Dorj\u00e9, le IIIe Karmapa\" _builder_version=\"4.27.4\" _module_preset=\"default\" custom_padding=\"||1px|||\" global_colors_info=\"{}\"]