The History and Meaning of Monlam

The word monlam is Tibetan, mon means aspiration/hope and lam means way/path, so monlam means a way to do an aspiration. The highest aspiration is the aspiration which is based on bodhicitta, the wish to reach enlightenment or Buddhahood for the benefit of all beings, to enable all beings to reach Buddhahood.

The purpose of the Monlam gathering is to gather together large numbers of practitioners to create universal aspirations of good will and harmony.
As stated by His Holiness Karmapa:

275 Years of Palpung Monlam tradition in Tibet THE GREAT PALPUNG MONLAM CHENMO was established by the eighth Kenting Tai Situpa Choekyi Jungney who founded Palpung Thubten Choekhor Ling Monastic Seat in the Kingdom of Derge, in Eastern Tibet in 1727. Since then, Palpung Monlam Chenmo has continued throughout many generations. This is a special ten-day prayer practice held in the first month of each lunar calendar year (Bumgyur Dawa); a special time of the year when all activities generate karma that is one hundred thousand times stronger than normal. The Palpung Monlam text Palpung Monlam Chenmo mainly consists of reciting the KAMTSANG CHOECHOD CHENMO text. The main body of this text contains supplications starting with the Buddhas and Bodhisattvas and all the Lineage masters. It also contains all the aspiration prayers and the King of Aspiration Prayers, ZANGPO CHODPI MONLAM, which is close to two hundred pages in total. All this is recited as many times as possible during the ten day practice. During this period large offerings of lamps, food, and incense are made. The Evolution of Monlam Chenmo in India In more recent times, the Palpung Monlam Chenmo has been held every year at the second seat of the 12th Kenting Tai Situpa, Palpung Sherabling Monastic Seat, since its establishment in India in 1975. The Monlam Chenmo traditionally starts on the 9th day of the First month of the Lunar Calendar and goes through to the 18th day, for ten days (BUMGYUR DAWA). Throughout these ten days one hundred and ten thousand (110,000) butter lamps are offered. Furthermore, one thousand (1,000) butter lamps are also offered every day throughout the year, every year, at Palpung Sherabling Monastic Seat.

In addition, many of the other great masters who came from Palpung in Tibet also continued this practice even though they found themselves spread far and wide across the globe. For example, His Eminence the late (third) Jamgon Kongtrul Rinpoche and His Eminence the late Kalu Rinpoche put enormous effort into preserving this tradition outside Tibet. His Eminence, the late Kalu Rinpoche was the retreat master at Palpung Thubten Choekhor Ling for both the Marpa Kagyu and Shangpa Kagyu retreat centers and was appointed by the 11th Kenting Tai Situ Pema Wangchok Gyalpo. Kalu Rinpoche continued the Monlam Chenmo tradition in India until his passing in 1989. At the request of His Eminence the late Kalu Rinpoche, the 12th Kenting Tai Situpa often participated in these Monlam Chenmos when his schedule permitted, and then continued by the late Very Venerable Bokhar Rinpoche carried on this great dharma activity for many years after His Eminence Kalu Rinpoche's Parinirvana.

Sustaining the Monlam tradition

In 1999, the Very Venerable Bokhar Rinpoche accompanied by Khenpo Lodoe Dhonyoe came to see the 12th Kenting Tai Situpa during a visit to Siliguri (West Bengal, India). At that time Bokhar Rinpoche expressed that the Monlam Chenmo had been very purely continued up to that point mainly as a result of the blessings of the late Kyabje Kalu Rinpoche and also as a result of sincere support over the years from various sponsors. He expressed that it had functioned very well in this very pure and dharmic fashion and that after each Monlam, with nothing left to cling to and everything so pure; it was never a problem to get more sponsors. However, he felt that if the Kagyu Monlam were to be continued for a longer time, that finding sponsors and so many other kinds of support was not guaranteed. So with that in mind Bokhar Rinpoche made the decision that the 1999 Kagyu Monlam should be the last one and that it could be done in a more elaborate fashion and could coincide with the anniversary of the parinirvana of the late Kyabje Kalu Rinpoche.

The 12th Kenting Tai Situpa responded to the Very Venerable Bokhar Rinpoche, "In the past, all these years, the Kagyu Monlam has been very successful in the dharma because of the efforts of His Eminence, the late Kalu Rinpoche and also as a result of your own efforts Rinpoche. However, in the future the Kagyu Monlam will be beneficial not just for the Kagyu Lineage but also for humanity and for the world at-large. Therefore the Kagyu Monlam must continue. Sponsors will come. But should there ever for any reason not be enough sponsors, and if financially supporting the Kagyu Monlam becomes too difficult, I will try my best to support this good cause."

As a result of the encouragement and blessing he received from Kenting Tai Situpa that day, the late Very Venerable Bokhar Rinpoche decided to continue the Kagyu Monlam. Over these past years many members of the Palpung Sherabling Monastic seat have served the Kagyu Monlam, helping Lama Karma Chodrak, with the continued blessing of the 12th Kenting Tai Situpa.

The Monlam Chenmo Tradition Today

The collective positive causes and conditions generated from this activity have made the Kagyu Monlam a great service to humanity and to world peace. It has also become an accessible way for people to receive blessings and teachings from His Holiness the 17th Gyalwa Karmapa Orgyen Trinley Dorje, the Supreme Head of Kagyu Lineage. Through his recent Buddha activity, the recent 25th Anniversary of the Kagyu Monlam was a magnificent celebration which took place in Bodhgaya for the benefit of all sentient beings and to heal the environment of this planet Earth.

The 28th Kagyu Monlam, held in Bodhgaya in 2010, and the subsequent international Kagyu Monlams in 2011, are collaborating with monasteries and dharma centers of the Karma Kagyu, the lineage of practice, to celebrate the 900th anniversary of the birth, in Tresho, Kham, of the First Karmapa Düsum Khyenpa, the glorious crown jewel of the practice lineage.

Monlam Logo Designed by His Holiness the 17th Karmapa

His Holiness made the following remarks on December 26, 2007 at the Kagyu Monlam in Bodhgaya, India.

"There is a new logo for the Monlam this year, and I would like to explain it. Throughout my life I have always felt that the outer natural elements and my own mind are close. I have a special connection with the four elements. I am not being superstitious and saying I can talk to the elements, but sometimes it feels that way. Ever since the human race first appeared on this earth, we have used this earth heavily. It is said that ninety-nine percent of the resources and so on in this world come from the natural environment. We are using the earth until she is used up. The earth has given us immeasurable benefit, but what have we done for the earth in return? We always ask for something from the earth, but never give her anything back.

We never have loving or protective thoughts for the earth. Whenever trees or anything else emerge from the ground, we cut them down. If there is a bit of level earth, we fight over it. To this day we perpetuate a continuous cycle of war and conflict over it. In fact, we have not done much of anything for the earth.

Now the time has come when the earth is scowling at us; the time has come when the earth is giving up on us. The earth is about to treat us badly and give up on us. If she gives up on us, where can we live? There is talk of going to other planets that could support life, but only a few rich people could go. What would happen to all of us sentient beings who could not go?

What should we do now that the situation has become so critical? The sentient beings living on the earth and the elements of the natural world need to join their hands together – the earth must not give up on sentient beings, and sentient beings must not give up on the earth. Each needs to grasp the other's hand. So doesn't the Monlam logo look like two hands clasping each other?

Its shape is also similar to the design of the Sixteenth Gyalwang Karmapa's Dream Flag of peace and serenity, which is used regularly among the Karma Kamtsang. If I were to make up everything myself, I doubt it would have any blessings, but using the previous Karmapa's design as a model probably gives this blessing.

This is a symbol of the Kagyu Monlam. We hold the Kagyu Monlam for the benefit of the entire world. We will not give up on the earth! May there be peace on earth! May the earth be sustained for many thousands of years! These are the prayers we make at the Kagyu Monlam, which is why this symbol is the logo of the Kagyu Monlam. I also think this might become a symbol of people having affection for the earth and wanting to protect it.

Now I will boast a bit. As I mentioned before, I am the one who designed this logo. I have the strong feeling that I am connected to the natural elements. Technological devices do not agree with me. I feel most comfortable using natural things. When I use technological devices, my body feels rather uncomfortable, although I have no choice but to use them.

Both the body and mind are strongly connected to the unaltered, natural elements. Because I made this logo, I think it could probably provide some protection against dangers from the natural elements of the external world. But do not think that this logo alone will protect you: if you jump into fire or water while wearing it, you will still die. It is first and foremost a symbol that we are not giving up on the earth."