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PostPosted: Wed Dec 12, 2012 1:01 am 
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hello,

does anybody know, if and when the 17. Karmapa, Orgyen Trinley Dorje received full ordination, bhikshu vows?
thanks for any reply!

wm

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今以佛眼觀之佛與眾生同住解脫之床。無此無彼無二平等。
Now, observing with the eye of the Buddha, both the Buddha and ordinary beings are in the same liberated state. There is neither this nor that: there is only non-duality and identity.
- 空海 Kūkai 弘法大師 in Unjigi 吽字義 The Meaning of the Letter Hūṃ
new translation: Kūkai on the Philosophy of Language by Takagi Shingen and Dreitlein Eijō
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PostPosted: Wed Dec 12, 2012 3:08 am 
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I don't think he has taken full ordination yet.

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PostPosted: Sun Dec 16, 2012 11:17 pm 
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Thanks for your reply! I thought so, too, but was not really sure about it. I wonder if he will do it or what are the reasons he hasn't done it, yet, respectively.
Anyway, thanks for reply again.

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今以佛眼觀之佛與眾生同住解脫之床。無此無彼無二平等。
Now, observing with the eye of the Buddha, both the Buddha and ordinary beings are in the same liberated state. There is neither this nor that: there is only non-duality and identity.
- 空海 Kūkai 弘法大師 in Unjigi 吽字義 The Meaning of the Letter Hūṃ
new translation: Kūkai on the Philosophy of Language by Takagi Shingen and Dreitlein Eijō
_______
Our life is very simple, very direct, very beautiful, very vast and very terrifying, but it is not at all convenient.
- Anzan Hoshin Roshi


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PostPosted: Mon Dec 17, 2012 12:27 am 
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If you read Karma Thinley's History of the Sixteen Karmapas, you notice that some of them take full ordination much later in life than others. I can't recall which Karmapa it was, but one of them did not do so until his early 30s.

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PostPosted: Mon Dec 17, 2012 5:15 am 
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Jikan wrote:
If you read Karma Thinley's History of the Sixteen Karmapas, you notice that some of them take full ordination much later in life than others. I can't recall which Karmapa it was, but one of them did not do so until his early 30s.

:good: Does the book offer any insight to the reasons behind waiting so long before they took full ordination, or the advantages of doing so?

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PostPosted: Mon Dec 17, 2012 5:18 am 
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Was the 15th Karmapa the only householder?

Kirt

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PostPosted: Mon Dec 17, 2012 9:29 am 
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Quote:
Was the 15th Karmapa the only householder?


Yes, I think so. The remaining incarnations all remained monks, and the 16th from what I hear of friends who knew him quite well, insisted on strict monastic discipline.

My feeling is that HH Karmapa will take the bhikshu ordination soon- he is very interested in preserving the sangha. During the Kagyu monlams he insisted on the highest standard of conduct and provided classes on how to properly accept offerings, bow with the robes, walk, etc.

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I must obtain control over my own mind.
Therefore, amongst all empowerments, the empowerment that gives me control over my mind is the best,
and I have received the most profound empowerment with this teaching.
-Atisha Dipamkara
brtsal ba'i bkhra drin


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PostPosted: Tue Dec 18, 2012 12:06 am 
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kirtu wrote:
Was the 15th Karmapa the only householder?

Kirt


It seems that also 10th Karmapa was a layman, he was wearing a long hair and was traveling in a company of many women (this was noted by the 5th Dalailama, when the two of them met), so I doubt that he was a bikshu. Tibetan histories tend to "monasticize" teachers who were actually not monks at all, or they were monastics only for some earlier part of their life - for example Longchenpa. Also Milarepa is being presented as celibate (though not monastic) by some teachers these days, while the early biographies are said to speak of Milarepa having multiple consorts.

In Tibet there seems to be a sentiment of looking down on the practitioners who have given back their vows and continued as a laymen no matter how high capacity this practitioner could have - Shakya Shri is one of several such practitioners. So I think this is also reason for covering up a history of nonmonastic teachers in a monastic lineage. Several Shamarpas were clearly laymen, yet they are depicted as monastics in the lineage paintings of Karma Kagyu.


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PostPosted: Tue Dec 18, 2012 12:21 am 
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JKhedrup wrote:
Quote:
Was the 15th Karmapa the only householder?


Yes, I think so. The remaining incarnations all remained monks, and the 16th from what I hear of friends who knew him quite well, insisted on strict monastic discipline.

My feeling is that HH Karmapa will take the bhikshu ordination soon- he is very interested in preserving the sangha. During the Kagyu monlams he insisted on the highest standard of conduct and provided classes on how to properly accept offerings, bow with the robes, walk, etc.


Rumor has it that the 15th said he would be a monk in his subsequent incarnations.

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PostPosted: Tue Dec 18, 2012 12:55 am 
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dzoki wrote:
It seems that also 10th Karmapa was a layman, he was wearing a long hair and was traveling in a company of many women (this was noted by the 5th Dalailama, when the two of them met), so I doubt that he was a bikshu. Tibetan histories tend to "monasticize" teachers who were actually not monks at all, or they were monastics only for some earlier part of their life - for example Longchenpa. Also Milarepa is being presented as celibate (though not monastic) by some teachers these days, while the early biographies are said to speak of Milarepa having multiple consorts.
In Tibet there seems to be a sentiment of looking down on the practitioners who have given back their vows and continued as a laymen no matter how high capacity this practitioner could have - Shakya Shri is one of several such practitioners. So I think this is also reason for covering up a history of nonmonastic teachers in a monastic lineage. Several Shamarpas were clearly laymen, yet they are depicted as monastics in the lineage paintings of Karma Kagyu.

Probably a good idea to separate ordinary lay practitioners from enlightened masters (who were not ordained), because such beings were in every sense identical to monks (apart from their clothing). Conventional divisions like non-monastic versus monastic and celibate versus non-celibate are therefore not really applicable.
:namaste: R.


Last edited by Raksha on Tue Dec 18, 2012 1:15 am, edited 1 time in total.

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PostPosted: Tue Dec 18, 2012 1:11 am 
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Dhondup wrote:
Jikan wrote:
If you read Karma Thinley's History of the Sixteen Karmapas, you notice that some of them take full ordination much later in life than others. I can't recall which Karmapa it was, but one of them did not do so until his early 30s.

:good: Does the book offer any insight to the reasons behind waiting so long before they took full ordination, or the advantages of doing so?


Not so much, no.

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PostPosted: Wed Jan 09, 2013 12:55 am 
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I just read in the recently published book "History of the Karmapas" http://www.shambhala.com/history-of-the-karmapas.html (BTW, a wonderful book) on page 253, that
Quote:
the Dalai Lama conferred on the young Karmapa the vows of a fully ordainied monk.

The information here http://www.bodhionline.org/ViewArticle.asp?id=149 and here http://the17thkarmapa.blogspot.de/2012/07/may-august-2002.html says that he received the Getsul vows, but no mention of Gelong vows, as in the book stated. :shrug:

_________________
今以佛眼觀之佛與眾生同住解脫之床。無此無彼無二平等。
Now, observing with the eye of the Buddha, both the Buddha and ordinary beings are in the same liberated state. There is neither this nor that: there is only non-duality and identity.
- 空海 Kūkai 弘法大師 in Unjigi 吽字義 The Meaning of the Letter Hūṃ
new translation: Kūkai on the Philosophy of Language by Takagi Shingen and Dreitlein Eijō
_______
Our life is very simple, very direct, very beautiful, very vast and very terrifying, but it is not at all convenient.
- Anzan Hoshin Roshi


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PostPosted: Wed Jan 09, 2013 12:22 pm 
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Karmapa Trinley Thaye Dorje (born in 1983) was ordained a shramanera at the age of 11 by Chobgye Tri Rinpoche and at 16 he started a 3 year retreat. He took his full ordination at the age of 23.
:namaste:

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PostPosted: Wed Mar 13, 2013 3:19 am 
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Raksha wrote:
dzoki wrote:
It seems that also 10th Karmapa was a layman, he was wearing a long hair and was traveling in a company of many women (this was noted by the 5th Dalailama, when the two of them met), so I doubt that he was a bikshu. Tibetan histories tend to "monasticize" teachers who were actually not monks at all, or they were monastics only for some earlier part of their life - for example Longchenpa. Also Milarepa is being presented as celibate (though not monastic) by some teachers these days, while the early biographies are said to speak of Milarepa having multiple consorts.
In Tibet there seems to be a sentiment of looking down on the practitioners who have given back their vows and continued as a laymen no matter how high capacity this practitioner could have - Shakya Shri is one of several such practitioners. So I think this is also reason for covering up a history of nonmonastic teachers in a monastic lineage. Several Shamarpas were clearly laymen, yet they are depicted as monastics in the lineage paintings of Karma Kagyu.

Probably a good idea to separate ordinary lay practitioners from enlightened masters (who were not ordained), because such beings were in every sense identical to monks (apart from their clothing). Conventional divisions like non-monastic versus monastic and celibate versus non-celibate are therefore not really applicable.
:namaste: R.


In the 16 Karmapas, Karma Thinley Rinpoche records that the 10th Karmapa was ordained at the age of 21 at Tsurphu. He spent most of his life in exile due to his association with the Tsang chieftans who were in conflict with Sera and Drepung. He returned to Tibet once in that time to seek out the Shamar incarnation, and he disguised himself as a layman. It is very interesting that the 5th Dalai Lama records he was dressed as a layman. Perhaps after 30 years, he had become accustomed to this lifestyle. There is no suggestion he gave up his vows.

There isn't any evidence to suggest Milarepa maintained the Brahmacharya, this is made up. He is said to have taken Tseringma and her sisters as consorts, but I think it is also fair to say his activity is completely inconceivable.


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PostPosted: Thu May 30, 2013 4:02 pm 
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gregkavarnos wrote:
Karmapa Trinley Thaye Dorje (born in 1983) was ordained a shramanera at the age of 11 by Chobgye Tri Rinpoche and at 16 he started a 3 year retreat. He took his full ordination at the age of 23.
:namaste:


From whom did he receive the full ordination?

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In order to ensure my mind never comes under the power of the self-cherishing attitude,
I must obtain control over my own mind.
Therefore, amongst all empowerments, the empowerment that gives me control over my mind is the best,
and I have received the most profound empowerment with this teaching.
-Atisha Dipamkara
brtsal ba'i bkhra drin


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PostPosted: Thu May 30, 2013 5:48 pm 
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JKhedrup wrote:
gregkavarnos wrote:
Karmapa Trinley Thaye Dorje (born in 1983) was ordained a shramanera at the age of 11 by Chobgye Tri Rinpoche and at 16 he started a 3 year retreat. He took his full ordination at the age of 23.
:namaste:


From whom did he receive the full ordination?
I'll ask my teachers and get back to you on that one.

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