Chittamani Mahayana Buddhist Meditation Centre


Dharma ineffable link that brings Dharma practitioners and Gurus together lifetime after lifetime...

Bob Kapitany (Lama Bob) is a long-time Dharma practitioner, with a background of extensive training in both Vipassana and Vajrayana practices.

He has been empowered by the Very Venerable Acharya Zasep Tulku Rinpoche to teach and perform selected Vajrayana initiations, and has 20 years of teaching experience in Rinpoche's Gaden for the West Dharma centers across Canada.

Lama Bob began his meditation studies in the 1960s. His first teachers, the Ven. Kema Anananda and the Ven. Joti Dharma, were from the Theravada tradition.

After completing practice with these teachers, he was advised to seek a teacher in the Vajrayana tradition. He subsequently received initiation from and studied meditation with Geshe Khenrhab Gajam, Kalu Rinpoche, Lati Rinpoche, Tara Rinpoche, Kyabje Yong Gyal Rinpoche, Thom Thag Rinpoche and has studied extensively with the Very Ven. Zasep Tulku Rinpoche.

Lama Bob has completed more than 100 retreats (total combined time well in excess of 3 years), including Vipassana and most of the common and many of the uncommon Vajrayana practices. He is an experienced retreat master and teacher, having led more than 30 retreats of 10 days or longer in most Vajrayana practices.

Lama Bob currently provides instruction and training in both Vipassana and Vajrayana practices, and offers guidance on the integration of the retreat experience into daily Western life. He specializes in the healing practices and in training medical professionals and para-medical professionals in healing practice.

An introductory autobiography from Lama Bob:

Dharma practice began rather spontaneously for me in my late teens. In the mid-1970s, shortly after completion of a PhD, I met my root guru in the form of the Very Venerable Kema Ananda (now deceased) with whom I studied Vipassana. Upon completion of that practice, I was advised to seek a Vajrayana teacher. In the middle 1970s, I met and received extensive initiation and teachings from Karma-pa, Sakya Trezin and Kalu Rinpoche in very short order. It was with Kalu Rinpoche that I had the very good fortune to do Mahahmudra retreat for a short time. This experience validated my practice and solidified my resolve. I sought an answer to the question of spiritual direction and in a fortuitous divination was told that I would shortly meet a lama who would say some particular words to me and ask me to support him in building a retreat center. I would achieve all that I sought if I was to serve him in this task. Shortly after, I moved to Ottawa where I met Glenn Mullin. Glenn suggested I look up Zasep Rinpoche in Toronto. Rinpoche visited Ottawa later that year; I met with him (after Manjushri initiation), and he spoke the very words that had been relayed to me in the divination. I have been with him ever since.

Rinpoche has afforded me the continuing opportunity to serve him in many ways over the last 30 plus years as he has realized the purchase of Gaden Choling’s current building, the purchase of Tashi Choling Gompa in Nelson and the construction of the Tantric Temple in Nelson. I have had the opportunity to do many retreats and pilgrimages with him and to serve as his key fundraiser for many years.

Advice to help students based on my experience

  1. Don’t whine! Give! Give in every way that you can, for generosity is the antidote for self-cherishing.
  2. Don’t whine! Accept that methodical practice and service are the only solution to Duccha. There is no one to blame for adversity.
  3. Don’t whine! Serve your guru in every way that you can as it is the backbone and strength to practice.
  4. Don’t whine! Happiness only comes from ensuring the happiness of others.

(A dedication to the root Guru)

The Heart of the Heart Sutra

When the Boddhisattva Avalokitesvara was coursing in the deep Prajnaparamita,
He saw that all the five skandhas are empty and thus He overcame all sufferings and ills.

O Sariputra! Form is not different from emptiness and emptiness is not different from form.
Form is emptiness and emptiness is form.
Likewise the feelings, conceptions, impulses and consciousnesses.

O Sariputra! The characteristics of the emptiness of all dharmas are that it is not arising, not ceasing, not defiled, not pure, not increasing, not decreasing.

Therefore in the emptiness there are no forms, no feelings, conceptions, impulses or consciousnesses; no eye, ear, nose, tongue, body or mind; no form, sound, smell, taste, touch or mind-objects; no eye-elements until we come to no elements of consciousness, no ignorance, no ending of ignorance, no old age or death, and no ending of old age and death; no truth of suffering, no truth of the causes of suffering; of the cessation of suffering or of the Path.

There is no wisdom and there is no Attainment whatsoever.

Because there is nothing to be attained, a Boddhisattva relying on Prajnaparamita has no obstructions in his mind.

Because there is no obstruction he has no fear and passes far beyond all confusions and imaginations and reaches the Ultimate Nirvana.

The Buddhas in the past, present and future also by relying on the Prajnaparamita have attained the Supreme Enlightenment.

Therefore, the Prajnaparamita is the great magic spell, is the unequalled spell which can truly protect one from all suffering without fail.

Therefore he uttered the Spell of Prajnaparamita: