{"id":345073,"date":"2020-09-16T17:47:54","date_gmt":"2020-09-16T15:47:54","guid":{"rendered":"https:\/\/dhagpo.org\/?p=345073"},"modified":"2026-09-17T13:39:09","modified_gmt":"2026-09-17T11:39:09","slug":"50-years-khenpo-chodrak-rinpoche-the-dharma-is-universal","status":"publish","type":"post","link":"https:\/\/dhagpo.org\/en\/50-years-khenpo-chodrak-rinpoche-the-dharma-is-universal\/","title":{"rendered":"50 years – Khenpo Ch\u00f6drak Rinpoche: \u201cThe Dharma Is Universal\u201d"},"content":{"rendered":"

[et_pb_section fb_built=”1″ _builder_version=”4.21.0″ _module_preset=”default” custom_padding=”||10px|||” locked=”off” global_colors_info=”{}” theme_builder_area=”post_content”][et_pb_row _builder_version=”4.21.0″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”][et_pb_column type=”4_4″ _builder_version=”4.21.0″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”][et_pb_text admin_label=”Intro” _builder_version=”4.27.6″ _module_preset=”default” background_color=”RGBA(255,255,255,0)” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n

Since the launch of the summer university in 1994, Khenpo Ch\u00f6drak Tenphel Rinpoche has traveled to Dhagpo Kagyu Ling every year to teach Buddhist treasures of knowledge. This year, he continued his explanation of The Stages of Meditation, a treatise by the 8th-century Indian pandit Kamalashila. On this occasion, as part of the celebrations marking Dhagpo Kagyu Ling\u2019s fiftieth anniversary, Khenpo Rinpoche shared his life story\u2014from his childhood and journey into exile to his spiritual education and experience as a teacher\u2014a life dedicated to serving others and guided by an unwavering devotion to the 16th Karmapa.<\/em><\/p>\n

[\/et_pb_text][\/et_pb_column][\/et_pb_row][et_pb_row column_structure=”1_2,1_2″ make_equal=”on” _builder_version=”4.27.6″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”][et_pb_column type=”1_2″ _builder_version=”4.21.0″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”][et_pb_testimonial _builder_version=”4.27.6″ _module_preset=”default” author_text_align=”center” text_orientation=”center” height=”100%” custom_margin=”||||false|false” custom_padding=”||||false|false” author_text_align_tablet=”center” author_text_align_phone=”center” author_text_align_last_edited=”on|desktop” custom_css_free_form=”selector {|| display: flex;|| align-items: center;|| justify-content: center;|| height: 100%;||}” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n

The Dharma Is Universal <\/strong><\/em><\/span><\/p>\n

[\/et_pb_testimonial][\/et_pb_column][et_pb_column type=”1_2″ _builder_version=”4.21.0″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”][et_pb_image src=”https:\/\/dhagpo.org\/wp-content\/uploads\/2026\/09\/2026_Entretien_KCR_09.jpg” title_text=”2026_Entretien_KCR_09″ _builder_version=”4.27.6″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”][\/et_pb_image][\/et_pb_column][\/et_pb_row][et_pb_row _builder_version=”4.21.0″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”][et_pb_column type=”4_4″ _builder_version=”4.21.0″ _module_preset=”default” global_colors_info=”{}” theme_builder_area=”post_content”][et_pb_text admin_label=”Commen\u00e7ons par le d\u00e9but : pouvez-vous nous parler de vos premiers pas dans l\u2019apprentissage bouddhique ?” _builder_version=”4.27.6″ _module_preset=”default” background_color=”RGBA(255,255,255,0)” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n

Let\u2019s start at the beginning: can you tell us about your first steps in the study of Buddhism?<\/span>
<\/em><\/p>\n

[\/et_pb_text][et_pb_text admin_label=”R\u00e9ponse + photo ” _builder_version=”4.27.6″ _module_preset=”default” background_color=”RGBA(255,255,255,0)” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n

\n

My first teachers were my parents;<\/strong> they were the ones who taught me everything about life. When I lived in my home village in Kham, my reading and writing teacher<\/strong> was Dawa Zangpo. He was a great lama, an accomplished practitioner of Tara, and would come to our home.<\/p>\n

I came from an important family. In our home, there was a Tara shrine and a shrine to the protectors, so we could easily accommodate a teacher. He also taught my sister. I must have been four years old at the time. Then, when I was about five or six, I had another teacher named Tsering Lama, a scholar of the sciences, who came from Musang (Palyul, Derge County, Tibet), an important place associated with Penor Rinpoche. It is one of the six great Nyingma monasteries[1]<\/sup><\/a>. He taught me certain rituals and recitations.<\/p>\n

\"\"When I turned seven, the conflicts with China broke out. We spent three years on the road to exile.<\/strong> We went from monastery to monastery. It was very difficult. When we arrived in Nepal, I was ten years old. It was very hard to find food and water. We didn\u2019t know if we were going to die. Normally, civilians weren\u2019t attacked, but that rule wasn\u2019t followed. I was with my family. My father came from a noble family; he was an important figure in his home country. Since he was in charge of an entire region, many people followed my family when they left. There were 20,000 or 30,000 of us at the start, and by the end of the journey, there were only about a hundred of us left. There was a whole resistance movement, but it took time to get organized, simply because it had no weapons.<\/p>\n

That\u2019s what I can say to sum it up. There were many children. We would hide whenever there were clashes, but during moments of calm, we would all play together and have a good time.<\/p>\n

Then, once we arrived in Nepal, we walked all the way to India, to Uttar Pradesh<\/strong>, where we stayed for four months. For parts of the journey, we were on horseback but we walked a great deal. To feed ourselves, we had to kill animals and drink whatever water we could find. Along the way, we helped people in need or who were injured.<\/p>\n<\/div>\n

[\/et_pb_text][et_pb_text admin_label=”Comment \u00eates-vous donc arriv\u00e9s \u00e0 Rumtek, au Sikkim, o\u00f9 se trouvait le XVIe Karmapa ?” _builder_version=”4.27.6″ _module_preset=”default” background_color=”RGBA(255,255,255,0)” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n

How did you end up in Rumtek, Sikkim, where the 16th Karmapa was?<\/span>
<\/em><\/p>\n

[\/et_pb_text][et_pb_text admin_label=”R\u00e9ponse” _builder_version=”4.27.6″ _module_preset=”default” background_color=”RGBA(255,255,255,0)” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n

At one point, my father went to Dharamsala, where there were already people in exile. The 16th Karmapa\u2019s mother<\/strong> was part of my family, so there\u2019s a family connection there. My father wrote a letter to the 16th Karmapa to explain the situation, and the 16th Karmapa told him to come to Sikkim. So my family (about thirty people) went to Sikkim. The Rumtek Monastery hadn\u2019t been built yet.<\/div>\n

[\/et_pb_text][et_pb_text admin_label=”Quelles \u00e9taient les conditions ? Pouviez-vous continuer \u00e0 \u00e9tudier ?” _builder_version=”4.27.6″ _module_preset=”default” background_color=”RGBA(255,255,255,0)” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n

What were the conditions like? Were you able to continue your studies?<\/span><\/em><\/p>\n

[\/et_pb_text][et_pb_text admin_label=”R\u00e9ponse foto” _builder_version=”4.27.6″ _module_preset=”default” background_color=”RGBA(255,255,255,0)” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n

\n

At first, the conditions were extremely spartan. There was the old Rumtek Monastery, which was very dilapidated. Water was leaking everywhere; it was dangerous during heavy rains, but that\u2019s where the 16th Karmapa was. The monastery was built by Yeshe Dorje or Jangchup Dorje[2]<\/sup><\/a>.<\/p>\n

We continued our studies, as is the tradition<\/strong>. At Rumtek, there was Umze Samten Ch\u00f6pel, our first teacher, who taught us the chants<\/strong> and recitations associated with the rituals. The students were S\u00f6p\u00f6nla, Gyurme Ts\u00fclrtim, and myself.<\/p>\n

Writing<\/strong> was taught by Phuntsok, the 16th Karmapa\u2019s secretary. This took place between 1960 and 1964. By that time, I had memorized all the rituals that were performed. Then we moved to the new Rumtek Monastery and began studying<\/strong> traditional Buddhist texts with Topga Rinpoche.<\/p>\n

\"\"<\/a>

Early years with the 16th Karmapa (standing, top left) in Rumtek: Khenpo Ch\u00f6drak (seated second from right), Jigme Rinpoche (fourth from right) ; K\u00fcnzig Shamar Rinpoch\u00e9 (middle row, second from right)<\/p><\/div>\n

My father<\/strong> was a minister in the administration of the kingdom of Derge; he was very knowledgeable about Tibetan history and culture<\/strong>. He would often tell stories over tea, so I very quickly felt that I needed to study and understand all of this. The first text I studied<\/strong> with Trangu Rinpoche was Shantideva\u2019s Bodhicaryavatara (The Way of the Bodhisattva<\/em>), and later<\/strong>, Topga Rinpoche taught us all of Thonmi Sambhota\u2019s grammar texts; Gampopa\u2019s The Precious Garland of the Sublime Path<\/em>; and Nagarjuna\u2019s Letter to a Friend.<\/em><\/p>\n

There were eight or nine of us. Among us were<\/strong> Jigme Rinpoche, Shamar Rinpoche, Ch\u00f6kyi Nyima Rinpoche, Tenzin-la, and others. Afterward, we studied logic and Buddhist epistemology (tsema<\/em>) with Khenpo Khedrup Phuntsok. This same Khenpo also taught the text on the three disciplines (dom sum<\/em>).<\/p>\n

It was very difficult to obtain copies of Buddhist texts. When we studied the Khejuk (The Entry into the State of a Pandita<\/em>), there was only one copy that we had to share and copy out as we went along. The traditional way of studying was to summarize and memorize the text. Today, it\u2019s different\u2014the methods have changed. Then, for eight years, we studied the sixteen great treatises under Trangu Rinpoche.<\/p>\n<\/div>\n

[\/et_pb_text][et_pb_text admin_label=”Comment s\u2019est construit le sh\u00e9dra de Rumtek dans ces conditions difficiles ?” _builder_version=”4.27.6″ _module_preset=”default” background_color=”RGBA(255,255,255,0)” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n

How was the Rumtek shedra established under these difficult conditions?<\/span>
<\/em><\/p>\n

[\/et_pb_text][et_pb_text admin_label=”R\u00e9ponse” _builder_version=”4.27.6″ _module_preset=”default” background_color=”RGBA(255,255,255,0)” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n

\"\"<\/a>

Interview with Khenpo Ch\u00f6drak Rinpoche at Dhagpo Kagyu Ling<\/p><\/div>\n

At can be said that within the Karmapa lineage<\/strong>, the presence of Buddhist study institutes (shedras<\/em>) is very important. If one truly wishes to understand the history of the Kagyu lineage in Tibet, one must approach it as a whole. For example, during the time of the 8th Karmapa, Miky\u00f6 Dorje (1507\u20131554), as well as the 10th Karmapa (1604\u20131674), numerous shedras (Buddhist study institutes) were built. However, many of them were converted to the Gelug tradition over the course of five Karmapa incarnations, up to the 15th Karmapa, causing Kagyu education to gradually disappear.<\/p>\n

From his earliest childhood, the 16th Karmapa was committed to building shedras<\/em><\/strong>. He spoke of this when he was only six years old. He devoted a great deal of energy to this endeavor: he had several shedras built in Tibet, including those at Trangu and Zurmang.<\/p>\n

At first, in Rumtek, a number of conditions had to be met for this to be possible. It was difficult; there was no money and no connection to the West. Furthermore, even though the people on site came from very prominent families in Tibet, those ties had been severed. In addition, the state of Sikkim was under Indian protectorate, and entry was strictly controlled. In 1968\u20131969, one or two Westerners would occasionally visit; then, around 1972, Lama Ole Nydahl (1941\u20132026) and Hannah Nydahl (1946\u20132007) brought a few more. Around 1975, a Theravada monk from Canada, Ananda Bodhi[3]<\/sup><\/a>, came with some Westerners, but such visits remained very rare.<\/p>\n

Construction of the new shedra<\/em><\/strong> at Rumtek began in 1977. In fact, it was what was called Manjushri House<\/strong>. The actual shedra<\/em>, in its current form, began after the passing of the 16th Karmapa in 1981. Manjushri House was an elementary school where very young monks studied. I was a teacher at that school,<\/strong> which had a lower and an upper grade level. I mainly looked after the lower grade, which consisted of thirteen children\u2014very mischievous ones who were always running around and getting into trouble! Among them were Tsultim Namdak [now a qigong teacher] and Samphel Lama [Dhagpo Paris]. I was their teacher, but also their caregiver: we had to look after them, cook their meals, and wash their clothes. I gained a lot of experience; I was a bit like a mother to them. On Wednesdays, they played soccer, and during that time I carried around pots, dishes, and so on. We had to go get firewood in the forest near the cemetery. At first, I was alone; then a layperson joined us, followed by a monk. There were more teachers for the senior class, which included all the tulkus we know, among them: Sangye Nyenpa, Traleg Kyabgon, Surmang Garwang, Trungram Gyaltrul, the Nendo Rinpoche, and so on.<\/p>\n<\/div>\n

[\/et_pb_text][et_pb_text admin_label=”Vous avez indiqu\u00e9 lors du cours d\u2019\u00e9t\u00e9 cette ann\u00e9e que vous avez commenc\u00e9 \u00e0 enseigner \u00e0 17 ans. C\u2019est tr\u00e8s jeune !” _builder_version=”4.27.6″ _module_preset=”default” background_color=”RGBA(255,255,255,0)” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n

You mentioned during this year\u2019s summer course that you began teaching at age 17. That\u2019s very young!<\/span>
<\/em><\/p>\n

[\/et_pb_text][et_pb_text admin_label=”R\u00e9ponse” _builder_version=”4.27.6″ _module_preset=”default” background_color=”RGBA(255,255,255,0)” custom_padding=”||0px|||” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n

\n

My first student was Ani Pema[4]<\/sup><\/a>. She was in the service of Sister Palmo[5]<\/sup><\/a>. She wanted to study, so I transmitted the Dhagpo Targyen (The Ornament of Precious Liberation<\/em>) to her at Rumtek!<\/p>\n<\/div>\n

[\/et_pb_text][et_pb_text admin_label=”Vous avez \u00e9t\u00e9 le premier directeur du Karmapa International Buddhist Institute puis l\u2019un des premiers enseignants de l\u2019universit\u00e9 d\u2019\u00e9t\u00e9 qui a d\u00e9but\u00e9 ici \u00e0 Dhagpo Kagyu Ling en 1994. Quel \u00e9tait l\u2019objectif du XVIe Karmapa en \u00e9tablissant le KIBI \u00e0 New Delhi ?” _builder_version=”4.27.6″ _module_preset=”default” background_color=”RGBA(255,255,255,0)” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n

You were the first director of the Karmapa International Buddhist Institute and then one of the first teachers at the summer university that began here at Dhagpo Kagyu Ling in 1994. What was the 16th Karmapa\u2019s goal in establishing KIBI in New Delhi?<\/span>
<\/em><\/p>\n

[\/et_pb_text][et_pb_text admin_label=”R\u00e9ponse foto” _builder_version=”4.27.6″ _module_preset=”default” background_color=”RGBA(255,255,255,0)” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n

\"\"<\/a>

Summer university at Dhagpo Kagyu Ling, 2007<\/p><\/div>\n

\n

When KIBI<\/strong> began, the 16th Karmapa had already traveled abroad. He had realized that a place for teaching Westerners<\/strong> was necessary. It was with this vision that construction of KIBI began; K\u00fcnzig Shamarpa brought this vision to fruition.<\/p>\n

The goal was the same for the summer university<\/strong> at Dhagpo Kagyu Ling[6]<\/sup><\/a>: the 16th Karmapa had given instructions to Jigme Rinpoche regarding the entire curriculum to be taught there, so we began the summer course by teaching those texts.<\/p>\n

The number of students fluctuated from year to year. Among Westerners, we can observe the importance of individual will. At Nalanda[7]<\/sup><\/a>, students accepted what was taught to them without personal preferences, whereas in the West, students would leave if it did not align with what they wanted. If it did match, they stayed.<\/p>\n

I received repeated requests from Lama Ole\u2019s students to teach the Six Yogas of Naropa, and I spent a great deal of time wondering how to do so\u2014how to handle the various aspects of this transmission. I taught it, and then came the section on powa, which has thirteen subdivisions; and as we progressed through the teaching, the students gradually dropped out: it didn\u2019t exactly match what they wanted. There really is this distinct way of functioning marked by the importance of individual will.<\/p>\n

This stems from a culture that has existed for centuries, whereas Dharma is very young in the West. Its establishment takes time; it is therefore normal for students to react according to their cultural habits. Learning takes place step by step, until one becomes capable of serving the Dharma. I see that now, after several years of study, Western students are capable of studying Dharma; they are no longer guided solely by their own desire or individual will.<\/p>\n<\/div>\n

[\/et_pb_text][et_pb_text admin_label=”Apr\u00e8s cinquante ans, les cinq ressources pr\u00e9conis\u00e9es par le XVIe Karmapa afin que le Dharma du Bouddha puisse s\u2019\u00e9tablir en Occident sont en place \u00e0 Dhagpo. Mais le Dharma reste tr\u00e8s jeune en Occident. Quelles sont les conditions de base afin qu\u2019un bouddhisme authentique puisse continuer de cro\u00eetre et de prendre racine en nos vies, en notre esprit ?” _builder_version=”4.27.6″ _module_preset=”default” background_color=”RGBA(255,255,255,0)” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n

After fifty years, the five resources recommended by the 16th Karmapa for the Buddha\u2019s Dharma to take root in the West are now in place at Dhagpo. But the Dharma remains very young in the West. What are the basic conditions for authentic Buddhism to continue to grow and take root in our lives and in our minds?<\/span><\/em><\/p>\n

[\/et_pb_text][et_pb_text admin_label=”R\u00e9ponse” _builder_version=”4.27.6″ _module_preset=”default” background_color=”RGBA(255,255,255,0)” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n

\n

Vasubandhu writes in the Abhidharmako\u015ba,<\/p>\n

\n

\u201cThe one established in ethical conduct, endowed with listening and reflection, will fully engage in the practice of meditation.\u201d
\u0f5a\u0f74\u0f63\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f50\u0f7c\u0f66\u0f0b\u0f51\u0f44\u0f0b\u0f56\u0f66\u0f58\u0f0b\u0f63\u0fa1\u0f53\u0f0b\u0f54\u0f66\u0f0d \u0f0d \u0f56\u0f66\u0f92\u0f7c\u0f58\u0f0b\u0f54\u0f0b\u0f63\u0f0b\u0f53\u0f72\u0f0b\u0f62\u0f56\u0f0b\u0f4f\u0f74\u0f0b\u0f66\u0fa6\u0fb1\u0f62\u0f0d \u0f0d<\/p>\n<\/blockquote>\n

First of all, our conduct is important,<\/strong> so it is a matter of observing disciplines. This does not necessarily mean observing monastic discipline, but rather following the discipline of lay practitioners (such as the genyen<\/em> vows) and the bodhisattva vows. Listening, reflection and meditation<\/strong> are important, because a process takes place through them. It is therefore a matter of listening, studying, then reflecting on what has been received and becoming familiar with it.<\/p>\n

This is what allows us to establish a firm conviction regarding the teaching. We become increasingly familiar with the Buddha\u2019s teachings until we realize their essence\u2014profound emptiness<\/strong>. This training is not tied to our ethnicity or nationality; it is the Dharma, and it is universal. It\u2019s not just for Tibetans!<\/p>\n<\/div>\n

[\/et_pb_text][et_pb_text admin_label=”Vous \u00eates aussi impliqu\u00e9 avec les \u00e9tudiants ici dans les activit\u00e9s de traduction. Pouvez-vous nous expliquer votre d\u00e9marche ?” _builder_version=”4.27.6″ _module_preset=”default” background_color=”RGBA(255,255,255,0)” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n

You\u2019re also involved with the students here in translation activities. Can you explain your approach?
<\/span><\/em><\/p>\n

[\/et_pb_text][et_pb_text admin_label=”R\u00e9ponse” _builder_version=”4.27.6″ _module_preset=”default” background_color=”RGBA(255,255,255,0)” global_colors_info=”{}” theme_builder_area=”post_content”]

\"\"<\/a>

Lama Jigme Rinpoche and Khenpo Ch\u00f6drak Rinpoche at Dhagpo Kagyu Ling, summer 2026<\/p><\/div><\/p>\n

\n

It is Jigme Rinpoche who oversees<\/strong> all the texts that need to be translated, for all of Europe. I pass on what I can.<\/p>\n

If people want to learn, I give them what I can. Actually, I didn\u2019t want to become a teacher;<\/strong> I was more interested in the practice itself. I wanted to go into retreat.<\/p>\n

When I was at Rumtek, I expressed this wish. I could have found a good hermitage in Bhutan or Sikkim, where I had family.<\/p>\n

They agreed to provide for me and take care of me if I wished to remain in retreat for the rest of my life. It was easy to arrange. I asked Trangu Rinpoche for permission, but he said he couldn\u2019t answer and referred the matter to the 16th Karmapa.<\/p>\n

The Karmapa gave me an instruction that made it impossible. He told me,<\/p>\n

\n

You must teach people; you will learn by teaching.<\/em><\/p>\n<\/blockquote>\n

Honestly, I didn\u2019t teach in the hope of receiving recognition. I did it because it was my lama\u2019s instruction, and I cannot say no to that.<\/p>\n<\/div>\n

[\/et_pb_text][et_pb_text admin_label=”Vous avez pass\u00e9 beaucoup de temps aupr\u00e8s du XVIe Gyalwa Karmapa. Il y a-t-il un conseil que vous avez toujours gard\u00e9 en votre c\u0153ur ?” _builder_version=”4.27.6″ _module_preset=”default” background_color=”RGBA(255,255,255,0)” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n

You spent a great deal of time with the 16th Gyalwa Karmapa. Is there any advice that you have always kept close to your heart?
<\/span><\/em><\/p>\n

[\/et_pb_text][et_pb_text admin_label=”R\u00e9ponse” _builder_version=”4.27.6″ _module_preset=”default” background_color=”RGBA(255,255,255,0)” global_colors_info=”{}” theme_builder_area=”post_content”]I received many empowerments and teachings from the 16th Karmapa, so I have immense faith that he is an extraordinary being, but it\u2019s hard for me to single out just one thing! We often received advice\u2014in the evenings, during meals\u2014even on how to keep things clean.[\/et_pb_text][et_pb_text admin_label=”En tant que pratiquants, nous sommes tr\u00e8s conscients que beaucoup de ma\u00eetres et enseignants qui \u00e9taient disciples du XVIe Karmapa nous quittent. Le XVIIe Karmapa nous encourage toujours \u00e0 rester focalis\u00e9s sur la pratique. Mais nous sommes tr\u00e8s attach\u00e9s \u00e0 nos ma\u00eetres. Quel est votre conseil pour maintenir stabilit\u00e9 et harmonie en soi-m\u00eame et en la sangha ?” _builder_version=”4.27.6″ _module_preset=”default” background_color=”RGBA(255,255,255,0)” global_colors_info=”{}” theme_builder_area=”post_content”]As practitioners, we are very aware that many masters and teachers who were disciples of the 16th Karmapa are passing away. The 17th Karmapa always encourages us to stay focused on our practice. But we are very attached to our masters. What is your advice for maintaining stability and harmony within oneself and within the sangha?
\n<\/span><\/em>[\/et_pb_text][et_pb_text admin_label=”R\u00e9ponse” _builder_version=”4.27.6″ _module_preset=”default” background_color=”RGBA(255,255,255,0)” global_colors_info=”{}” theme_builder_area=”post_content”]<\/p>\n

\"\"<\/a>

Khenpo Ch\u00f6drak Rinpoche at Dhagpo Kagyu Ling<\/p><\/div>\n

\n

To ensure that what has been transmitted endures, pray with single-minded devotion to the Karmapa and the Shamarpa.<\/p>\n

We may speak many words, but they are in no way comparable to those of the Karmapa and the Shamarpa, which are imbued with great blessing. We have great merit in being able to connect with them. I was able to follow and study with fifteen to twenty masters\u2014all thanks to the 16th Karmapa and his great kindness.<\/p>\n

Everything I observed instilled great confidence within me. This daily transmission becomes the seed of trust and devotion. Teachers influence our lives. When I was very young, I didn\u2019t feel like learning or attending rituals, but because there was such devotion toward our teachers, whenever they urged us to do something, we did it. We had this daily source of inspiration.<\/span><\/p>\n

[1]<\/a> Khenpo Ch\u00f6drak Rinpoche specifies their names: Dorje Drak, Mindroling, Sechen, Dzogchen, Khatok, and Palyul.
[2]<\/a> Respectively, the 11th Karmapa (1676\u20131702) and the 12th Karmapa (1703\u20131732)
[3]<\/a> Born Leslie George Dawson. He received full monastic ordination from the 16th Karmapa in 1971 under the name Karma Tenzin Dorje Namgyal, who later became known as Namgyal Rinpoche.
[4] A nun and disciple of the 16th Karmapa, who has worked to build numerous Dharma centers in Asia
[5]<\/a> Fredi Bedi, a British woman, was ordained as a nun by the 16th Karmapa in 1964; she later received sramaneri ordination at Rumtek and took the name Gelongma Karma Kechog Palmo. She was one of the first Western women to receive novice nun ordination in Tibetan Buddhism.
[6]<\/a> The summer university began in July 1994. See https:\/\/dhagpo.org\/en\/july-15-1994-launch-dhagpo-kagyu-ling-summer-university\/
[7]<\/a> Nalanda Institute of Higher Tibetan Studies, the shedra of Rumtek Monastery, built after the passing of the 16th Karmapa and led by Khenpo Ch\u00f6drak Rinpoche.<\/p>\n<\/div>\n

[\/et_pb_text][\/et_pb_column][\/et_pb_row][\/et_pb_section]<\/p>\n","protected":false},"excerpt":{"rendered":"

Since the launch of the summer university in 1994, Khenpo Ch\u00f6drak Tenphel Rinpoche has traveled to Dhagpo Kagyu Ling every year to teach Buddhist treasures of knowledge. This year, he […]<\/p>\n","protected":false},"author":8,"featured_media":344981,"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\" _builder_version=\"4.21.0\" _module_preset=\"default\" custom_padding=\"||10px|||\" locked=\"off\" global_colors_info=\"{}\"][et_pb_row _builder_version=\"4.21.0\" _module_preset=\"default\" global_colors_info=\"{}\"][et_pb_column type=\"4_4\" _builder_version=\"4.21.0\" _module_preset=\"default\" global_colors_info=\"{}\"][et_pb_text admin_label=\"Intro\" _builder_version=\"4.27.6\" _module_preset=\"default\" background_color=\"RGBA(255,255,255,0)\" global_colors_info=\"{}\"]<\/p>

Depuis le lancement de l\u2019universit\u00e9 d\u2019\u00e9t\u00e9 en 1994, <\/i><\/em>Khenpo Ch\u00f6drak Tenphel Rinpoch\u00e9 se rend \u00e0 Dhagpo Kagyu Ling chaque ann\u00e9e pour y enseigner les tr\u00e9sors bouddhistes de la connaissance. Cette ann\u00e9e, il a poursuivi l\u2019explication du trait\u00e9 intitul\u00e9 <\/i>Les \u00e9tapes de la m\u00e9ditation\u00a0compos\u00e9 par Kamalashila, pandit indien du VIIIe<\/sup>\u00a0si\u00e8cle. \u00c0 cette occasion, dans la continuit\u00e9 des cinquante ans de Dhagpo Kagyu Ling, <\/i><\/span><\/em>Khenpo <\/span>Rinpoch\u00e9 a partag\u00e9 un condens\u00e9 de sa vie, de son enfance et la route vers l\u2019exil, son \u00e9ducation spirituelle et son exp\u00e9rience d\u2019enseignant, une activit\u00e9 au service des \u00eatres guid\u00e9e par une d\u00e9votion in\u00e9branlable envers le XVIe<\/sup>\u00a0Karmapa.<\/i><\/span><\/em><\/p>

[\/et_pb_text][\/et_pb_column][\/et_pb_row][et_pb_row column_structure=\"1_2,1_2\" make_equal=\"on\" _builder_version=\"4.27.6\" _module_preset=\"default\" global_colors_info=\"{}\"][et_pb_column type=\"1_2\" _builder_version=\"4.21.0\" _module_preset=\"default\" global_colors_info=\"{}\"][et_pb_testimonial _builder_version=\"4.27.6\" _module_preset=\"default\" author_text_align=\"center\" text_orientation=\"center\" height=\"100%\" custom_margin=\"||||false|false\" custom_padding=\"||||false|false\" author_text_align_tablet=\"center\" author_text_align_phone=\"center\" author_text_align_last_edited=\"on|desktop\" custom_css_free_form=\"selector {|| display: flex;|| align-items: center;|| justify-content: center;|| height: 100%;||}\" global_colors_info=\"{}\"]<\/p>

Le Dharma, c\u2019est universel\u00a0<\/strong><\/em><\/span><\/p>

[\/et_pb_testimonial][\/et_pb_column][et_pb_column type=\"1_2\" _builder_version=\"4.21.0\" _module_preset=\"default\" global_colors_info=\"{}\"][et_pb_image src=\"https:\/\/dhagpo.org\/wp-content\/uploads\/2026\/09\/2026_Entretien_KCR_09.jpg\" title_text=\"2026_Entretien_KCR_09\" _builder_version=\"4.27.6\" _module_preset=\"default\" global_colors_info=\"{}\"][\/et_pb_image][\/et_pb_column][\/et_pb_row][et_pb_row _builder_version=\"4.21.0\" _module_preset=\"default\" global_colors_info=\"{}\"][et_pb_column type=\"4_4\" _builder_version=\"4.21.0\" _module_preset=\"default\" global_colors_info=\"{}\"][et_pb_text admin_label=\"Commen\u00e7ons par le d\u00e9but : pouvez-vous nous parler de vos premiers pas dans l\u2019apprentissage bouddhique ?\" _builder_version=\"4.27.6\" _module_preset=\"default\" background_color=\"RGBA(255,255,255,0)\" global_colors_info=\"{}\"]<\/p>

Commen\u00e7ons par le d\u00e9but : pouvez-vous nous parler de vos premiers pas dans l\u2019apprentissage bouddhique ?.<\/span>
<\/em><\/p>

[\/et_pb_text][et_pb_text admin_label=\"R\u00e9ponse + photo \" _builder_version=\"4.27.6\" _module_preset=\"default\" background_color=\"RGBA(255,255,255,0)\" global_colors_info=\"{}\"]<\/p>

Mes premiers enseignants \u00e9taient mes parents<\/strong>\u00a0: ce sont eux qui m\u2019ont enseign\u00e9 toutes les choses de la vie. Lorsque je vivais au Kham, dans mon village d\u2019origine, mon professeur de lecture<\/strong> et d\u2019\u00e9criture \u00e9tait Dawa Zangpo. C\u2019\u00e9tait un grand lama, un pratiquant accompli de Tara. Il venait chez nous.<\/p>

Je venais d\u2019une famille importante. Au sein de la maisonn\u00e9e, il y avait un temple de Tara, un temple des protecteurs et donc nous pouvions facilement accueillir un professeur. Il enseignait aussi \u00e0 ma s\u0153ur. Je devais avoir quatre ans.<\/p>

Ensuite vers cinq ou six ans, j\u2019ai eu un autre enseignant qui s\u2019appelait Tsering Lama, un \u00e9rudit en sciences, qui venait de Musang (comt\u00e9 de Derg\u00e9, Tibet), un lieu important en lien avec P\u00e9nor Rinpoch\u00e9 et le monast\u00e8re de Palyul. Il s\u2019agit de l\u2019un des six grands monast\u00e8res nyingmas[1]<\/sup><\/a>. Tsering Lama m\u2019a appris certains rituels et r\u00e9citations.<\/p>

\"\"<\/a>Puis, dans ma septi\u00e8me ann\u00e9e sont survenus les conflits avec la Chine. Nous avons pass\u00e9 trois ann\u00e9es sur la route vers l\u2019exil.<\/strong> Nous allions de monast\u00e8re en monast\u00e8re, c\u2019\u00e9tait tr\u00e8s difficile. Quand nous sommes arriv\u00e9s au N\u00e9pal, j\u2019avais dix ans. Il \u00e9tait tr\u00e8s difficile de trouver \u00e0 boire et \u00e0 manger. Nous ne savions pas si nous n\u2019allions pas mourir. Normalement, les civils n\u2019\u00e9taient pas attaqu\u00e9s, mais cela n\u2019\u00e9tait pas respect\u00e9. J\u2019\u00e9tais avec ma famille. Mon p\u00e8re \u00e9tait issu d\u2019une famille noble<\/strong>, c\u2019\u00e9tait une figure importante dans son pays d\u2019origine. \u00c9tant responsable de toute une r\u00e9gion, de nombreuses personnes l\u2019ont suivi quand ma famille est partie. Nous \u00e9tions 20\u00a0000 ou 30\u00a0000 personnes au d\u00e9part et \u00e0 la fin du p\u00e9riple nous n\u2019\u00e9tions plus qu\u2019une centaine. Il y avait tout un mouvement de r\u00e9sistance, mais il a mis du temps \u00e0 se mettre en place, tout simplement parce qu\u2019il n\u2019avait pas d\u2019armes.<\/p>

C\u2019est ce que je peux dire pour r\u00e9sumer. Il y avait de nombreux enfants. Nous nous cachions d\u00e8s qu\u2019il y avait des affrontements, mais pendant les moments d\u2019accalmie, nous jouions tous ensemble et partagions du bon temps.<\/p>

Ensuite, une fois arriv\u00e9s au N\u00e9pal, nous nous sommes rendus \u00e0 pied jusqu\u2019en Inde, en Uttar Pradesh<\/strong>, o\u00f9 nous sommes rest\u00e9s quatre mois. Pour certaines parties du trajet, nous pouvions \u00eatre \u00e0 cheval, mais nous avons \u00e9norm\u00e9ment march\u00e9. Pour nous nourrir, nous devions tuer des animaux et prendre l\u2019eau que nous trouvions. Sur la route, nous aidions les personnes dans le besoin ou bless\u00e9es.<\/p><\/div>

[\/et_pb_text][et_pb_text admin_label=\"Comment \u00eates-vous donc arriv\u00e9s \u00e0 Rumtek, au Sikkim, o\u00f9 se trouvait le XVIe Karmapa ?\" _builder_version=\"4.27.6\" _module_preset=\"default\" background_color=\"RGBA(255,255,255,0)\" global_colors_info=\"{}\"]<\/p>

Comment \u00eates-vous donc arriv\u00e9s \u00e0 Rumtek, au Sikkim, o\u00f9 se trouvait le XVIe<\/sup> Karmapa ?<\/span>
<\/em><\/p>

[\/et_pb_text][et_pb_text admin_label=\"R\u00e9ponse\" _builder_version=\"4.27.6\" _module_preset=\"default\" background_color=\"RGBA(255,255,255,0)\" global_colors_info=\"{}\"]<\/p>

\u00c0 un moment, mon p\u00e8re est all\u00e9 \u00e0 Dharamsala, o\u00f9 il y avait d\u00e9j\u00e0 des personnes en exil. La m\u00e8re du XVIe<\/sup> Karmapa<\/strong> faisait partie de ma famille, donc il y a un lien familial avec le XVIe<\/sup> Karmapa. Mon p\u00e8re lui a \u00e9crit une lettre pour lui rendre compte de la situation et le XVIe<\/sup> Karmapa lui a dit de venir au Sikkim. Ma famille (une trentaine de personnes) s\u2019est donc rendue au Sikkim. Le monast\u00e8re de Rumtek n\u2019\u00e9tait pas encore construit.<\/div>

[\/et_pb_text][et_pb_text admin_label=\"Quelles \u00e9taient les conditions ? Pouviez-vous continuer \u00e0 \u00e9tudier ?\" _builder_version=\"4.27.6\" _module_preset=\"default\" background_color=\"RGBA(255,255,255,0)\" global_colors_info=\"{}\"]<\/p>

Quelles \u00e9taient les conditions ? Pouviez-vous continuer \u00e0 \u00e9tudier ?<\/span><\/em><\/p>

[\/et_pb_text][et_pb_text admin_label=\"R\u00e9ponse foto\" _builder_version=\"4.27.6\" _module_preset=\"default\" background_color=\"RGBA(255,255,255,0)\" global_colors_info=\"{}\"]<\/p>

Au d\u00e9but les conditions \u00e9taient extr\u00eamement spartiates. L\u2019ancien monast\u00e8re de Rumtek \u00e9tait tr\u00e8s v\u00e9tuste. L\u2019eau fuyait partout, c\u2019\u00e9tait dangereux quand il y avait de grosses pluies mais le XVIe<\/sup> Karmapa \u00e9tait \u00e0 cet endroit. Le monast\u00e8re avait \u00e9t\u00e9 construit quelques si\u00e8cles auparavant par Yesh\u00e9 Dorj\u00e9 ou Jangchup Dorj\u00e9[2]<\/a><\/sup>.<\/p>

Nous avons poursuivi nos \u00e9tudes, car c\u2019est la tradition<\/strong>. \u00c0 Rumtek, il y avait umdz\u00e9<\/em> Samten Ch\u00f6pel, notre premier enseignant, qui nous a appris les chants<\/strong> et les r\u00e9citations associ\u00e9s aux rituels. Les \u00e9tudiants \u00e9taient Sh\u00f6p\u00f6nla, Gyurm\u00e9 Ts\u00fcltrim et moi-m\u00eame.<\/p>

L\u2019\u00e9criture<\/strong> \u00e9tait enseign\u00e9e par un secr\u00e9taire du XVIe<\/sup> Karmapa, Phuntsok. Cela a pris place entre 1960 et 1964. \u00c0 ce stade, j\u2019avais m\u00e9moris\u00e9 tous les rituels qui \u00e9taient accomplis. Ensuite, nous avons d\u00e9m\u00e9nag\u00e9 dans le nouveau monast\u00e8re de Rumtek et nous avons commenc\u00e9 \u00e0 \u00e9tudier les textes<\/strong> bouddhistes traditionnels avec Topga Rinpoch\u00e9.<\/p>

\"\"<\/a><\/p>

Legende<\/p><\/div>

Mon p\u00e8re<\/strong> \u00e9tait ministre dans l\u2019administration du royaume de Derg\u00e9\u00a0; il \u00e9tait tr\u00e8s vers\u00e9 dans l\u2019histoire et la culture tib\u00e9taine. Il racontait<\/strong> souvent des histoires<\/strong> autour d\u2019un th\u00e9, j\u2019ai donc eu tr\u00e8s rapidement le sentiment qu\u2019il fallait que j\u2019\u00e9tudie et connaisse tout cela. Le premier texte que j\u2019ai \u00e9tudi\u00e9<\/strong> avec Trangu Rinpoch\u00e9 \u00e9tait le Bodhicharyavatara <\/em>(La Marche vers l\u2019\u00e9veil<\/em>) de Shantideva et ensuite<\/strong> plus tard, Topga Rinpoch\u00e9 nous a enseign\u00e9 tous les textes de grammaire de Thonmi Sambhota, La Pr\u00e9cieuse Guirlande de la voie sublime de <\/em>Gampopa et La Lettre \u00e0 un ami<\/em> de Nagarjuna.<\/p>

Nous \u00e9tions huit ou neuf. Il y avait parmi nous<\/strong> Jigm\u00e9 Rinpoch\u00e9, Shamar Rinpoch\u00e9, Ch\u00f6kyi Nyima Rinpoch\u00e9, Tenzin-la, etc. Ensuite, nous avons \u00e9tudi\u00e9 la logique, l\u2019\u00e9pist\u00e9mologie bouddhiste (tsema)<\/em> avec khenpo<\/em> Khedrup Phuntsok. Ce m\u00eame k<\/em>henpo<\/em> a \u00e9galement transmis le texte \u00e0 propos des trois disciplines (dom sum<\/em>).<\/p>

Il \u00e9tait tr\u00e8s difficile d\u2019obtenir des exemplaires des textes bouddhiques. Lorsque nous avons \u00e9tudi\u00e9 le Khejuk<\/em> (L\u2019Entr\u00e9e <\/em>vers l\u2019\u00e9tat de pandit<\/em>), il n\u2019y avait qu\u2019un seul texte que nous devions partager et recopier au fur et \u00e0 mesure que nous l\u2019\u00e9tudiions. La mani\u00e8re traditionnelle d\u2019\u00e9tudier \u00e9tait de r\u00e9sumer et de m\u00e9moriser le texte. Aujourd\u2019hui, c\u2019est diff\u00e9rent, les m\u00e9thodes ont chang\u00e9. Ensuite, pendant huit ans, nous avons \u00e9tudi\u00e9 les seize grands trait\u00e9s aupr\u00e8s de Trangu Rinpoch\u00e9.<\/p><\/div>

[\/et_pb_text][et_pb_text admin_label=\"Comment s\u2019est construit le sh\u00e9dra de Rumtek dans ces conditions difficiles ?\" _builder_version=\"4.27.6\" _module_preset=\"default\" background_color=\"RGBA(255,255,255,0)\" global_colors_info=\"{}\"]<\/p>

Comment s\u2019est construit le <\/span><\/em>shedra <\/span>de Rumtek dans ces conditions difficiles ?<\/span>
<\/em><\/p>

[\/et_pb_text][et_pb_text admin_label=\"R\u00e9ponse\" _builder_version=\"4.27.6\" _module_preset=\"default\" background_color=\"RGBA(255,255,255,0)\" global_colors_info=\"{}\"]<\/p>

[caption id=\"attachment_344980\" align=\"alignleft\" width=\"551\"]\"\"<\/a> Entretien avec khenpo Ch\u00f6drak Rinpoch\u00e9 \u00e0 Dhagpo Kagyu Ling[\/caption]

On peut dire que dans la lign\u00e9e<\/strong> des Karmapas, la pr\u00e9sence des instituts d\u2019\u00e9tudes bouddhiques (shedras)<\/em> est tr\u00e8s importante. Si l\u2019on veut vraiment comprendre l\u2019histoire de la lign\u00e9e kagy\u00fc au Tibet, il faut l\u2019aborder dans sa globalit\u00e9. Par exemple, \u00e0 l\u2019\u00e9poque du VIIIe<\/sup> Karmapa Miky\u00f6 Dorj\u00e9 (1507 \u2013 1554) ainsi que du Xe<\/sup> Karmapa (1604 \u2013 1674), de nombreux shedras <\/em>(institut d\u2019\u00e9tude bouddhique) ont \u00e9t\u00e9 construits. Cependant, nombre d\u2019entre eux ont \u00e9t\u00e9 convertis \u00e0 la tradition geluk pendant cinq incarnations de Karmapa, jusqu\u2019au XVe<\/sup> Karmapa, faisant progressivement dispara\u00eetre l\u2019\u00e9ducation kagy\u00fc.<\/p>

Depuis sa plus tendre enfance, le XVIe<\/sup> Karmapa avait \u00e0 c\u0153ur de construire des shedras<\/em><\/strong>. Il en a parl\u00e9 alors qu\u2019il n\u2019avait que six ans. Il y a consacr\u00e9 beaucoup d\u2019\u00e9nergie\u00a0: il a fait construire plusieurs shedras <\/em>au Tibet, dont ceux de Trangu et de Zurmang.<\/p>

Au d\u00e9but, \u00e0 Rumtek, il fallait rassembler un certain nombre de conditions pour que cela soit possible. C\u2019\u00e9tait difficile, il n\u2019y avait pas d\u2019argent ni de lien avec l\u2019Occident. Par ailleurs, m\u00eame si les gens sur place \u00e9taient issus de familles tr\u00e8s importantes au Tibet, les liens \u00e9taient rompus. De plus, l\u2019\u00c9tat du Sikkim \u00e9tait sous protectorat indien et les entr\u00e9es \u00e9taient filtr\u00e9es. En 1968-1969, de temps en temps, un ou deux Occidentaux pouvaient venir, puis, vers 1972, quelques-uns ont \u00e9t\u00e9 amen\u00e9s par lama Ole Nydahl (1941-2026) et Hannah Nydahl (1946-2007). Vers 1975, un moine theravada du Canada, Ananda Bodhi[3]<\/a><\/sup>, est venu avec des Occidentaux, mais cela restait tr\u00e8s rare.<\/p>

La construction du nouveau shedra<\/em><\/strong> a commenc\u00e9 \u00e0 Rumtek en 1977. En fait, c\u2019est ce qui \u00e9tait appel\u00e9 Manjushri House<\/strong>. Le v\u00e9ritable shedra<\/em>, dans sa forme actuelle, a commenc\u00e9 apr\u00e8s le d\u00e9c\u00e8s du XVIe<\/sup> Karmapa en 1981. Manjushri House \u00e9tait une \u00e9cole primaire o\u00f9 \u00e9tudiaient de tout jeunes moines. J\u2019\u00e9tais professeur \u00e0 cette \u00e9cole<\/strong>, o\u00f9 il y avait une petite et une grande section. Je m\u2019occupais surtout de la petite section compos\u00e9e de treize enfants, tr\u00e8s coquins, qui sautaient partout et ne faisaient que des b\u00eatises\u00a0! Il y avait notamment Tsultim Namdak, [professeur de Qi gong] et Samphel Lama [Dhagpo Paris]. J\u2019\u00e9tais leur enseignant, mais aussi leur nourrice\u00a0: nous devions nous occuper d\u2019eux, leur faire \u00e0 manger, laver les v\u00eatements. J\u2019ai acquis beaucoup d\u2019exp\u00e9rience, j\u2019\u00e9tais un peu comme une m\u00e8re. Les mercredis, ils jouaient au foot et pendant ce temps-l\u00e0, je transportais casseroles, plats, etc. Nous devions aller chercher le bois dans la for\u00eat pr\u00e8s du cimeti\u00e8re. Au d\u00e9but, j\u2019\u00e9tais seul, puis une personne la\u00efque est venue, puis un moine. Il y avait plus d\u2019enseignants pour la grande section o\u00f9 se trouvaient tous les t\u00fclkus <\/em>que nous connaissons, parmi eux\u00a0: Sangy\u00e9 Nyenpa Rinpoch\u00e9, Traleg Kyabgon Rinpoch\u00e9, Surmang Garwang Rinpoch\u00e9, Trungram Gyaltrul Rinpoch\u00e9, Nendo Rinpoch\u00e9, etc.<\/p><\/div>

[\/et_pb_text][et_pb_text admin_label=\"Vous avez indiqu\u00e9 lors du cours d\u2019\u00e9t\u00e9 cette ann\u00e9e que vous avez commenc\u00e9 \u00e0 enseigner \u00e0 17 ans. C\u2019est tr\u00e8s jeune !\" _builder_version=\"4.27.6\" _module_preset=\"default\" background_color=\"RGBA(255,255,255,0)\" global_colors_info=\"{}\"]<\/p>

Vous avez indiqu\u00e9 lors du cours d\u2019\u00e9t\u00e9 cette ann\u00e9e que vous avez commenc\u00e9 \u00e0 enseigner \u00e0 17 ans. C\u2019est tr\u00e8s jeune !<\/span>
<\/em><\/p>

[\/et_pb_text][et_pb_text admin_label=\"R\u00e9ponse\" _builder_version=\"4.27.6\" _module_preset=\"default\" background_color=\"RGBA(255,255,255,0)\" custom_padding=\"||0px|||\" global_colors_info=\"{}\"]<\/p>

Ma premi\u00e8re \u00e9tudiante<\/strong> \u00e9tait Ani Pema[4]<\/sup><\/a>. Elle \u00e9tait au service de anila<\/em> Palmo[5]<\/sup><\/a>. Elle voulait \u00e9tudier et je lui ai transmis le Dhagpo Targyen<\/em> (l\u2019Ornement de la pr\u00e9cieuse lib\u00e9ration<\/em>) \u00e0 Rumtek\u00a0!<\/a><\/p><\/div>

[\/et_pb_text][et_pb_text admin_label=\"Vous avez \u00e9t\u00e9 le premier directeur du Karmapa International Buddhist Institute puis l\u2019un des premiers enseignants de l\u2019universit\u00e9 d\u2019\u00e9t\u00e9 qui a d\u00e9but\u00e9 ici \u00e0 Dhagpo Kagyu Ling en 1994. Quel \u00e9tait l\u2019objectif du XVIe Karmapa en \u00e9tablissant le KIBI \u00e0 New Delhi ?\" _builder_version=\"4.27.6\" _module_preset=\"default\" background_color=\"RGBA(255,255,255,0)\" global_colors_info=\"{}\"]<\/p>

Vous avez \u00e9t\u00e9 le premier directeur du Karmapa International Buddhist Institute puis l\u2019un des premiers enseignants de l\u2019universit\u00e9 d\u2019\u00e9t\u00e9 qui a d\u00e9but\u00e9 ici \u00e0 Dhagpo Kagyu Ling en 1994. Quel \u00e9tait l\u2019objectif du XVIe Karmapa en \u00e9tablissant le KIBI \u00e0 New Delhi ?<\/span>
<\/em><\/p>

[\/et_pb_text][et_pb_text admin_label=\"R\u00e9ponse foto\" _builder_version=\"4.27.6\" _module_preset=\"default\" background_color=\"RGBA(255,255,255,0)\" global_colors_info=\"{}\"]<\/p>[caption id=\"attachment_344964\" align=\"alignright\" width=\"785\"]\"\"<\/a> L'Universit\u00e9 d'\u00e9t\u00e9 \u00e0 Dhagpo Kagyu Ling[\/caption]

Quand le KIBI<\/strong> a commenc\u00e9, le XVIe<\/sup> Karmapa s\u2019\u00e9tait d\u00e9j\u00e0 rendu \u00e0 l\u2019\u00e9tranger. Il avait constat\u00e9 qu\u2019un lieu d\u2019enseignement pour les Occidentaux<\/strong> \u00e9tait n\u00e9cessaire. C\u2019est avec cette vision que la construction du KIBI a commenc\u00e9\u00a0; K\u00fcnzik Shamarpa a concr\u00e9tis\u00e9 cette vision.<\/p>

Le but \u00e9tait le m\u00eame pour l\u2019universit\u00e9 d\u2019\u00e9t\u00e9<\/strong>\u00a0\u00e0 Dhagpo Kagyu Ling[6]<\/sup><\/a>: le XVIe<\/sup> Karmapa avait donn\u00e9 \u00e0 Jigm\u00e9 Rinpoch\u00e9 des instructions comprenant tout le programme qui devait \u00eatre transmis ici et nous avons donc commenc\u00e9 le cours d\u2019\u00e9t\u00e9 en enseignant ces textes.<\/p>

Le nombre d\u2019\u00e9tudiants fluctuait selon les ann\u00e9es. Chez les Occidentaux, nous pouvons observer l\u2019importance de la volont\u00e9 individuelle. \u00c0 Nalanda[7]<\/a><\/sup>, les \u00e9tudiants recevaient ce qui leur \u00e9tait enseign\u00e9, sans attentes personnelles, alors qu\u2019en Occident, les \u00e9tudiants s\u2019en allaient si cela ne correspondait pas \u00e0 ce qu\u2019ils voulaient. Si cela correspondait, ils restaient.<\/p>

J\u2019ai re\u00e7u \u00e0 plusieurs reprises des \u00e9tudiants de Lama Ole la requ\u00eate d\u2019enseigner les six yogas de Naropa et je me suis beaucoup interrog\u00e9 sur la fa\u00e7on de le faire, de g\u00e9rer les diff\u00e9rents aspects de cette transmission. Je l\u2019ai transmis, puis est venue la partie sur Powa<\/em> qui a treize subdivisions, et au fur et \u00e0 mesure que nous avancions dans l\u2019enseignement, les \u00e9tudiants ont disparu\u00a0: \u00e7a ne correspondait pas exactement \u00e0 ce qu\u2019ils voulaient. Il y a vraiment ce fonctionnement diff\u00e9rent marqu\u00e9 par l\u2019importance de la volont\u00e9 individuelle.<\/p>

Ceci est issu de la culture pr\u00e9sente depuis des si\u00e8cles et le Dharma est tr\u00e8s jeune en Occident. Son \u00e9tablissement demande du temps ; il est donc normal que les \u00e9tudiants r\u00e9agissent en fonction de leurs habitudes culturelles. L\u2019apprentissage s\u2019effectue pas \u00e0 pas, jusqu\u2019\u00e0 ce que l\u2019\u00e9tudiant devienne capable de servir le Dharma. Je vois que maintenant, apr\u00e8s plusieurs ann\u00e9es d\u2019\u00e9tudes, les \u00e9tudiants occidentaux sont aptes \u00e0 \u00e9tudier le Dharma, ils ne sont plus seulement guid\u00e9s par leur propre d\u00e9sir, leur volont\u00e9 individuelle.<\/p><\/div>

<\/a><\/p>

[\/et_pb_text][et_pb_text admin_label=\"Apr\u00e8s cinquante ans, les cinq ressources pr\u00e9conis\u00e9es par le XVIe Karmapa afin que le Dharma du Bouddha puisse s\u2019\u00e9tablir en Occident sont en place \u00e0 Dhagpo. Mais le Dharma reste tr\u00e8s jeune en Occident. Quelles sont les conditions de base afin qu\u2019un bouddhisme authentique puisse continuer de cro\u00eetre et de prendre racine en nos vies, en notre esprit ?\" _builder_version=\"4.27.6\" _module_preset=\"default\" background_color=\"RGBA(255,255,255,0)\" hover_enabled=\"0\" global_colors_info=\"{}\" sticky_enabled=\"0\"]<\/p>

Apr\u00e8s cinquante ans, les cinq ressources pr\u00e9conis\u00e9es par le XVIe Karmapa afin que le Dharma du Bouddha puisse s\u2019\u00e9tablir en Occident sont en place \u00e0 Dhagpo. Mais le Dharma reste tr\u00e8s jeune en Occident. Quelles sont les conditions de base afin qu\u2019un bouddhisme authentique puisse continuer de cro\u00eetre et de prendre racine en nos vies, en notre esprit ?<\/span><\/em><\/p>

[\/et_pb_text][et_pb_text admin_label=\"R\u00e9ponse\" _builder_version=\"4.27.6\" _module_preset=\"default\" background_color=\"RGBA(255,255,255,0)\" hover_enabled=\"0\" global_colors_info=\"{}\" sticky_enabled=\"0\"]<\/p>

Vasubandhu \u00e9crit dans l\u2019Abhidharmakosha\u00a0:<\/p>

\u00ab\u00a0Celui qui demeure dans une conduite \u00e9thique, pourvu de l'\u00e9coute et de la r\u00e9flexion,
<\/em>s'\u00e9vertuera compl\u00e8tement \u00e0 la m\u00e9ditation.<\/em>\u00a0\u00bb
<\/em>\u0f5a\u0f74\u0f63\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f50\u0f7c\u0f66\u0f0b\u0f51\u0f44\u0f0b\u0f56\u0f66\u0f58\u0f0b\u0f63\u0fa1\u0f53\u0f0b\u0f54\u0f66\u0f0d \u0f0d \u0f56\u0f66\u0f92\u0f7c\u0f58\u0f0b\u0f54\u0f0b\u0f63\u0f0b\u0f53\u0f72\u0f0b\u0f62\u0f56\u0f0b\u0f4f\u0f74\u0f0b\u0f66\u0fa6\u0fb1\u0f62\u0f0d \u0f0d<\/p><\/blockquote>[caption id=\"attachment_344988\" align=\"alignright\" width=\"722\"]\"\"<\/a> Khenpo Ch\u00f6drak Rinpoch\u00e9 \u00e1 Dhagpo Kagyu Ling[\/caption]

Tout d\u2019abord, notre conduite est importante<\/strong>, il s\u2019agit donc d\u2019observer des disciplines. Il ne s\u2019agit pas forc\u00e9ment d\u2019observer la discipline monastique, mais de suivre une discipline de pratiquant s\u00e9culier (comme les engagements de genyen)<\/em> et les engagements de bodhisattva. L\u2019\u00e9coute, la r\u00e9flexion et la m\u00e9ditation<\/strong> sont importantes, car un processus prend place \u00e0 travers cela. Il s\u2019agit donc d\u2019\u00e9couter, d\u2019\u00e9tudier, puis de r\u00e9fl\u00e9chir \u00e0 ce qui a \u00e9t\u00e9 re\u00e7u et de se familiariser avec cela. C\u2019est ce qui nous permet d\u2019ancrer une certitude vis-\u00e0-vis de l\u2019enseignement.<\/p>

Nous nous familiarisons de plus en plus avec l\u2019enseignement du Bouddha jusqu\u2019\u00e0 r\u00e9aliser son essence\u00a0: la vacuit\u00e9 profonde<\/strong>. Cet entra\u00eenement n\u2019est pas li\u00e9 \u00e0 notre appartenance ethnique, \u00e0 un pays, c\u2019est le Dharma, c\u2019est universel. Ce n\u2019est pas que pour les Tib\u00e9tains\u00a0!<\/p><\/div>

[\/et_pb_text][et_pb_text admin_label=\"Vous \u00eates aussi impliqu\u00e9 avec les \u00e9tudiants ici dans les activit\u00e9s de traduction. Pouvez-vous nous expliquer votre d\u00e9marche ?\" _builder_version=\"4.27.6\" _module_preset=\"default\" background_color=\"RGBA(255,255,255,0)\" global_colors_info=\"{}\"]<\/p>

Vous \u00eates aussi impliqu\u00e9 avec les \u00e9tudiants ici dans les activit\u00e9s de traduction. Pouvez-vous nous expliquer votre d\u00e9marche ?
<\/span><\/em><\/p>

[\/et_pb_text][et_pb_text admin_label=\"R\u00e9ponse\" _builder_version=\"4.27.6\" _module_preset=\"default\" background_color=\"RGBA(255,255,255,0)\" hover_enabled=\"0\" global_colors_info=\"{}\" sticky_enabled=\"0\"]<\/p>[caption id=\"attachment_344992\" align=\"alignleft\" width=\"728\"]\"\"<\/a> Lama Jigm\u00e9 Rinpoch\u00e9 et khenpo Ch\u00f6drak Rinpoch\u00e9 \u00e0 Dhagpo Kagyu Ling, \u00e9t\u00e9 2026[\/caption]

C\u2019est Jigm\u00e9 Rinpoch\u00e9 qui supervise<\/strong> tous les textes qui doivent \u00eatre traduits, et cela pour toute l\u2019Europe. Je transmets ce que je peux transmettre. Si des personnes ont envie d\u2019apprendre, je leur donne ce que je peux.<\/p>

En fait, je n\u2019avais pas le souhait de devenir enseignant,<\/strong> c\u2019\u00e9tait plut\u00f4t la pratique qui m\u2019int\u00e9ressait. J\u2019avais envie d\u2019\u00eatre en retraite. Quand j\u2019\u00e9tais \u00e0 Rumtek, j\u2019ai formul\u00e9 ce souhait. Je pouvais trouver un bon ermitage au Bhoutan ou au Sikkim\u00a0o\u00f9 j\u2019avais de la famille.<\/p>

Ils \u00e9taient d\u2019accord pour s\u2019occuper de ma nourriture et pour s\u2019occuper de moi si je souhaitais rester en retraite toute ma vie. C\u2019\u00e9tait facile \u00e0 organiser.<\/p>

J\u2019ai demand\u00e9 la permission \u00e0 Trangu Rinpoch\u00e9 qui a dit qu\u2019il ne pouvait pas r\u00e9pondre, et il a demand\u00e9 au XVIe<\/sup> Karmapa. Karmapa m\u2019a donn\u00e9 une instruction qui a fait que cela n\u2019a pas \u00e9t\u00e9 possible. Il m\u2019a dit\u00a0:<\/p>

Tu dois enseigner aux gens, tu vas apprendre en enseignant.<\/em><\/p><\/blockquote>

Honn\u00eatement, je n\u2019ai pas enseign\u00e9 dans l\u2019attente d\u2019une reconnaissance. Je l\u2019ai fait parce que c\u2019est l\u2019instruction de mon lama et je ne peux dire non \u00e0 cela.<\/p><\/div>

[\/et_pb_text][et_pb_text admin_label=\"Vous avez pass\u00e9 beaucoup de temps aupr\u00e8s du XVIe Gyalwa Karmapa. Il y a-t-il un conseil que vous avez toujours gard\u00e9 en votre c\u0153ur ?\" _builder_version=\"4.27.6\" _module_preset=\"default\" background_color=\"RGBA(255,255,255,0)\" global_colors_info=\"{}\"]Vous avez pass\u00e9 beaucoup de temps aupr\u00e8s du XVIe Gyalwa Karmapa. Il y a-t-il un conseil que vous avez toujours gard\u00e9 en votre c\u0153ur ?
<\/span><\/em>[\/et_pb_text][et_pb_text admin_label=\"R\u00e9ponse\" _builder_version=\"4.27.6\" _module_preset=\"default\" background_color=\"RGBA(255,255,255,0)\" global_colors_info=\"{}\"]<\/p>

J\u2019ai re\u00e7u beaucoup d\u2019initiations, d\u2019explications du XVIe<\/sup> Karmapa, donc j\u2019ai une immense confiance dans le fait que c\u2019est un \u00eatre extraordinaire, mais il m\u2019est difficile d\u2019extraire une seule chose\u00a0! Nous recevions souvent des conseils, pendant les soir\u00e9es, au repas et ce, m\u00eame sur la fa\u00e7on de garder la propret\u00e9.<\/p>

[\/et_pb_text][et_pb_text admin_label=\"En tant que pratiquants, nous sommes tr\u00e8s conscients que beaucoup de ma\u00eetres et enseignants qui \u00e9taient disciples du XVIe Karmapa nous quittent. Le XVIIe Karmapa nous encourage toujours \u00e0 rester focalis\u00e9s sur la pratique. Mais nous sommes tr\u00e8s attach\u00e9s \u00e0 nos ma\u00eetres. Quel est votre conseil pour maintenir stabilit\u00e9 et harmonie en soi-m\u00eame et en la sangha ?\" _builder_version=\"4.27.6\" _module_preset=\"default\" background_color=\"RGBA(255,255,255,0)\" global_colors_info=\"{}\"]<\/p>

En tant que pratiquants, nous sommes tr\u00e8s conscients que beaucoup de ma\u00eetres et enseignants qui \u00e9taient disciples du XVIe<\/sup> Karmapa nous quittent. Le XVIIe<\/sup> Karmapa nous encourage toujours \u00e0 rester focalis\u00e9s sur la pratique. Mais nous sommes tr\u00e8s attach\u00e9s \u00e0 nos ma\u00eetres. Quel est votre conseil pour maintenir stabilit\u00e9 et harmonie en soi-m\u00eame et en la sangha ?
<\/span><\/em><\/p>

[\/et_pb_text][et_pb_text admin_label=\"R\u00e9ponse\" _builder_version=\"4.27.6\" _module_preset=\"default\" background_color=\"RGBA(255,255,255,0)\" hover_enabled=\"0\" global_colors_info=\"{}\" sticky_enabled=\"0\"]<\/p>[caption id=\"attachment_345000\" align=\"alignleft\" width=\"483\"]\"\"<\/a> Khenpo<\/em> Ch\u00f6drak Rinpoch\u00e9 \u00e0 Dhagpo Kagyu Ling[\/caption]

Pour que ce qui a \u00e9t\u00e9 transmis puisse perdurer, priez de fa\u00e7on concentr\u00e9e Karmapa et Shamarpa.<\/strong><\/p>

Nous pouvons prononcer de nombreuses paroles, mais elles ne sont en rien comparables \u00e0 celles de Karmapa et de Shamarpa qui sont impr\u00e9gn\u00e9es d\u2019une grande b\u00e9n\u00e9diction. Nous avons un grand m\u00e9rite de pouvoir \u00eatre en lien avec eux.<\/p>

J\u2019ai pu suivre quinze \u00e0 vingt ma\u00eetres et \u00e9tudier avec eux\u00a0; tout cela, c\u2019est gr\u00e2ce au XVIe<\/sup> Karmapa, \u00e0 sa grande bont\u00e9. Tout ce que j\u2019ai pu observer \u00e0 fait na\u00eetre en moi une grande confiance. Cette transmission quotidienne devient la graine de la confiance et de la d\u00e9votion<\/strong>. Les enseignants influencent notre vie.<\/p>

Quand j\u2019\u00e9tais tout jeune, je n\u2019avais pas envie d\u2019apprendre ni d\u2019aller aux rituels, mais comme il y avait cette d\u00e9votion envers nos enseignants, lorsqu\u2019ils poussaient \u00e0 faire quelque chose, nous le faisions. Nous avions cette source d\u2019inspiration quotidienne.<\/p>

\u00a0<\/p>

[1]<\/a>\u00a0\u00a0\u00a0\u00a0 Khenpo<\/em> Ch\u00f6drak Rinpoch\u00e9 pr\u00e9cise leur nom\u00a0: Dorj\u00e9 drak, Mindroling, Sechen, Dzogchen, Khatok et Palyul.<\/p>

[2]<\/a>\u00a0\u00a0\u00a0\u00a0 Respectivement le XIe<\/sup> Karmapa (1676-1702) et XIIe<\/sup> Karmapa (1703-1732)<\/p>

[3]<\/a>\u00a0\u00a0\u00a0\u00a0 n\u00e9 Leslie George Dawson. Il re\u00e7oit la pleine ordination monastique du XVIe<\/sup> Karmapa en 1971 sous le nom de Karma Tenzin Dorj\u00e9 Namgyal, devenu ensuite Namgyal Rinpoch\u00e9.<\/p>

[4]<\/a>\u00a0\u00a0\u00a0\u00a0 Moniale, disciple du XVIe<\/sup> Karmapa, qui a \u0153uvr\u00e9 \u00e0 la construction de nombreux lieux du Dharma en Asie<\/p>

[5]<\/a>\u00a0\u00a0\u00a0\u00a0 La britannique Fredi Bedi, ordonn\u00e9e moniale par le XVIe<\/sup> Karmapa en 1964, re\u00e7oit l\u2019ordination sramaneri <\/em>\u00e0 Rumtek, et prend le nom de Gelongma Karma Kechog Palmo. C\u2019est une des premi\u00e8res femmes occidentales \u00e0 recevoir l\u2019ordination de moniale novice dans le bouddhisme tib\u00e9tain.<\/p>

[6]<\/a>\u00a0\u00a0\u00a0\u00a0 L\u2019universit\u00e9 d\u2019\u00e9t\u00e9 commence en juillet 1994. Voir https:\/\/dhagpo.org\/15-juillet-1994-lancement-de-luniversite-dete-de-dhagpo-kagyu-ling\/<\/a><\/p>

[7]<\/a>\u00a0\u00a0\u00a0\u00a0 Institut Nalanda des Hautes \u00c9tudes Tib\u00e9taines, le shedra <\/em>du monast\u00e8re de Rumtek construit apr\u00e8s le d\u00e9c\u00e8s du XVIe <\/sup>Karmapa et qui a \u00e9t\u00e9 dirig\u00e9 par khenpo<\/em> Ch\u00f6drak Rinpoch\u00e9.<\/p><\/div>

[\/et_pb_text][\/et_pb_column][\/et_pb_row][\/et_pb_section]<\/p>

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