The Gyalwang Karmapa Meets Sikyong Lobsang Sangay at the Kashag.

30th June 2014 – Gangchen Kyishong, Dharamsala.
Today, at the invitation of Sikyong Lobsang Sangay, His Holiness visited the new Kashag building during a short visit to Gangchen Kyishong, Dharamsala.
His Holiness’ first stop was the Library of Tibetan Works and Archives, which he visits regularly in order to consult and research its vast collection of old Tibetan texts. From there, he made his way to the Tibetan government-in-exile’s Kashag (Cabinet Office) building, where the prime minister’s office is located.
This is the first time that the Gyalwang Karmapa has had the opportunity to visit the new building, which was inaugurated by His Holiness the Dalai Lama on 2nd June 2011. The Sikyong graciously welcomed His Holiness at the entrance and escorted him into his office, where they conversed for half an hour. The prime minister then accompanied His Holiness on a tour of the new building.
Lobsang Sangay studied law, and was a Senior Fellow at the East Asian Legal Studies Program at Harvard Law School until he was elected to lead the Tibetan government-in-exile on April 27, 2011. In his role as Sikyong, Lobsang Sangay has emphasized the importance of seeking a peaceful, non-violent resolution of the Tibet issue.

The First Karmapa, Dusum Khyenpa

b.1110 - d.1193
Name Variants: Chokyi Drakpa; Dusum Khyenpa; First Karmapa Dusum Khyenpa; Gepel; Karmapa 01 Dusum Khyenpa; Khampa Usey

The First Karmapa, Dusum Khyenpa Chokyi Drakpa (karma pa 01 dus gsum mkhyen pa chos kyi grags pa) was born in Tresho (tre shod), Kham, in 1110. His father was a Yamāntaka practitioner named Gompa Dorje Gon (sgom pa rdo rje mgon) and his mother was Latokza Gangcham Mingdren (lha thog gza' sgang lcam ming 'dren), and was given the name Gepel (dge 'phel). His father gave him instructions in the Nyingma tantric traditions, including Ekajaṭī, and he is said to have met Vairocanavajra (bhai ro tsa na badzra, snang mdzad rdo rje), an Indian alchemist who had previously been to the Chinese court where he drank a cup of mercury before the Emperor.
When Dusum Khyenpa was sixteen, in 1124, he took novice ordination with the Kadam monk Trewo Chokgi Lama (tre bo mchog gi bla ma), a disciple of Ngok Lotsāwa Loden Sherab (rngog lo tsA ba blo ldan shes rab, 1059-1109) and his uncle, Ngok Lekpai Sherab (rngog legs pa'i shes rab, d.u.). Chokgi Lama gave him the name Chokyi Drakpa (chos kyi grags pa). He entered into two years of retreat at Treka Drak (tre ka brag) with other Kadam lamas, learning the Cakrasaṃvara and other tantric lineages of Atisha Dīpaṃkara from Yol Chowang (yol chos dbang, d.u.), who was a disciple of Atisha himself, and Geshe Trarawa (dge bshes kra ra ba, d.u.), Yol Chowang's disciple.
It is said that when Dusum Khyenpa was sixteen he was given a black hat woven from the hair of ten thousand ḍākinī. Histories abound of this hat and subsequent versions. Some have it that the first Karmapa to have a physical hat visible to all was the Fifth Karmapa, Dezhin Shekpa (karma pa 05 de bzhin gshegs pa, 1384-1415), given to him by the Ming Yongle Emperor (永樂 r. 1402-1424). Others have it that the Ming Emperor Chenghua (成化, r. 1464-1487) gave the first black hat to the Seventh Karmapa, Chodrak Gyatso (karma pa 07 chos grags rgya mtsho, 1454-1506). The artistic record shows that the Second, Third, and Fourth Karmapas all wore a black hat.

At the age of nineteen Dusum Khyenpa went to U-Tsang, visiting a monastery called Tolung Satang (stod lungs sa thang), where he received teachings on logic and Madhyamaka from Tolung Gyamarwa Jangchubdrak (stod lung rgya dmar ba byang chub grags, d.u.). He took final ordination with Mel Duldzinpa (mal 'dul 'dzin pa, d.u.). He also studied with a number of other Kadam monks, including Ga Lotsāwa (rgwa lo tsA ba, d.u.), who gave him the the Mahākāla tradition later known as the Gonpo Karluk (mgon po kar lugs) which he had brought to Tibet, and Khampa Aseng (khams pa a seng, d.u.), a disciple of Ga, who gave him the Kālacakra teachings of the Jor Druk (sbyor drug). Both lamas were then residing at Gyel Lhakang (rgyal lha khang), a monastery in Penpo ('phan po) that had been founded in 1012 by Nanam Dorje Wangchuk (sna nam rdo rje dbang phyug, 976-1060). At Sangpu Neutok (gsang phu ne'u thog) he studied with the abbot Chawa Chokyi Sengge (phywa pa chos kyi seng ge, 1109-1169) and Patsab Lotsāwa Nyima Drakpa (pa tshab lo tsA ba nyi ma grags pa), who taught him Madhyamaka.
At the age of thirty Dusum Khyenpa set out to meet Gampopa Sonam Rinchen (sgam po pa bsod nams rin chen, 1079-1153), the ordained disciple of the great lay poet-saint Milarepa (mi la ras pa, 1052-1135). At Dakpo Draka (dwags po drag kha) he first met and received teachings from Gomtsul (sgom tshul, 1116-1169) and Sharawa Yonten Drak (sha ra ba yon tan grags, 1070-1141).
He then proceeded to Daklha Gampo (dwags lha sgam po) and received teachings and transmissions from Gampopa. He soon donned the cotton garb ofMilarepa's disciples, training in the heat yogas for nine months. Having shown great accomplishment, Gampopa sent him to Zangri (zangs ri) to continue his meditation, where he sat for four months at a cave named Til and another month and a half at Pakmodru (phag mo gru), before returning to to study with Gampopa for another three years.
Dusum Khyenpa then trained with a number of teachers belonging to the nascent Kagyu tradition. These incuded Milarepa's own disciple Rechung Dorje Drak (ras chung rdo rje grags pa, 1085-1161); Ponpug Tongyal (spon phug ston rgyal, d.u.), a disciple of Rongpa Gardewa (rong pa 'gar dge ba, d.u.); Kyangmo Pangkhawa (rkyang mo spang kha ba), a disciple of Metonp Kunga Nyingpo (mes ston kun dga' snying po, d.u.); and Relchak Tontsul (ral lcags ston tshul, d.u.) of Daryul. From these and other lamas he received the full transmission of Gampopa's teachings, his blending of tantic yoga – such as Mahāmudrā, Cakrasaṃvara, Hevajra, the Naro Chodruk (na ro chos drug) – with Kadampa-derived monasticism. He also studied Lamdre (lam 'bras) with the Sakya master Senpa Dorje Sengge (gsen pa rdo rje seng ge, d.u.) at Yarlung Pukmoche (yar klungs phug mo che).
He spent the next several years in various places in southern and central Tibet and Bhutan meditating in caves and returning to report his progress to Gampopa. Among the sites were Gyu Pelri (brgyud dpal ri) and Shau Tago (sha 'ug stag sgo/ sa 'ug stag mgo), near Sakya. At one point he met a disciple of Naropa residing at a monastery called Zhunye Bardzong (gzhu snye bar rdzong) who gave him additional Mahāmudrā instructions. While in southern Tibet, in 1154, Dusum Khyenpa founded a monastery called Lhalung (lha lung) in Lhodrak (lho brag), which later became the seat of Pawo Tsukla Trengwa (dpa' bo gtsug lag 'phreng ba, 1504-1564/1566).
When Dusum Khyenpa was about fifty years old Gampopa passed away, and, following some last advice that he should return to meditate at Kampo Nenang (kam po gnas nang), he returned to Kham. There he founded the monastery of Kampo Nenang, in 1164. He had previously, in 1147, founded the first seat of the Karma Kagyu tradition, Karma Densa (kar+ma ldan sa), also known as Karma Gon (kar+ma dgon), which remained an occasional residence of Karmapas through to the twentieth century.
While he was there he met and taught Dampa Deshek (dam pa bde gshegs, 1122-1192), the younger brother of Pakmodrupa, who had been in central Tibet for several decades studying. Dampa stayed for some time at Karma Gon, and Karmapa gave him numerous empowerments and commentaries on various tantric deities.
After twenty years in Kham he returned to Tibet, bringing with him a considerable amount of wealth to distribute to the monasteries there. He stated that Gomtsul had charged him with founding monasteries in Tibet, to offer a Prajnamaramita written in gold to Dakla Gampo monastery, and to keep an eye on the violent and disruptive behavior of Lama Zhang, Zhang Yudrakpa Tsondru Drakpa (bla ma zhang, zhang g.yu brag pa brtson 'grus grags pa, 1123-1193). In 1189 Dusum Khyenpa founded Tsurpu Monastery (mtshur phu) in Tolung (stod lung), to the west of Lhasa, which became the principle seat of the Karmapa incarnations.
Dusum Khyenpa famously is said to have made predictions about his future incarnations. According to tradition, he gave a letter to his main disciple, Sanggye Rechen Peldrak (sangs rgyas ras chen dpal grags, 1148-1218), foretelling where his next incarnation would be born and instructing him to locate the boy and train him. However, the historical record seems to indicate that the Karmapa incarnation line only began with the Third Karmapa, Rangjung Dorje (karma pa 03 rang byung rdo rje, 1284-1339), who asserted that he was the incarnation of Karma Pakshi (karma pa pak+shi, 1204-1283) and that Karma Pakshi himself had been the reincarnation of Dusum Khyenpa.

Karmapa incarnations:
1. Dusum Khyenpa Chokyi Drakpa (dus gsum mkhyen pa chos kyi grags pa, 1110-1193).
2. Karma Pakshi (kar+ma pakshi, 1206-1283).
3. Rangjung Dorje (rang byung rdo rje, 1284-1339).
4. Rolpai Dorje (rol pa'i rdo rje, 1340-1383).
5. Dezhin Shekpa (de bzhin gshegs pa, 1384-1415).
6. Tongwa Donden (mthong ba don ldan, 1416-1452/3).
7. Chodrak Gyatso (chos grags rgya mtsho, 1454-1506).
8. Mikyo Dorje (mi bskyod rdo rje, 1507-1554).
9. Wangchuk Dorje (dbang phyug rdo rje, 1556-1603).
10. Choying Dorje (chos dbyings rdo rje, 1604-1674).
11. Yeshe Dorje (ye shes rdo rje, 1676-1702).
12. Jangchub Dorje (byang chub rdo rje, 1703-1732).
13. Dutsok Dulwai Dorje (bdud tshogs 'dul ba'i rdo rje, 1733-1797).
14. Tekchog Dorje (theg mchog rdo rje, 1797-1867).
15. Kakyab Dorje (mkha' khyab rdo rje, 1871-1922).
16. Rangjung Rikpai Dorje (rang byung rig pa'i rdo rje, 1924-1980).


Dung dkar blo bzang 'phrin las. 2002. Dung dkar tshig mdzod chen mo. Beijing: Krung go'i bod rig pa dpe skrun khang, p. 29-30.
Grags pa 'byung gnas. 1992. Gangs can mkhas grub rim byon ming mdzod. Lanzhou: Kan su'u mi rigs dpe skrun khang, pp. 19-20.
Jackson, David. 2009. "The Black Hats of the Karmapas." In Patron and Painter; Situ Paṇchen and the Revival of the Encampments Style, pp. 39-69. New York: Rubin Museum of Art.
Richardson, Hugh. 1998 (1958-1959). “The Karma-pa Sect: A Historical Note.” In High Peaks, Pure Earth. Michael Aris, ed. London: Serindia, pp. 337-378.
Roerich, George, trans. 1996. The Blue Annals. 2nd ed. Delhi: Motilal Banarsidas, pp. 474-480.
Si tu chos kyi 'byung gnas. 1972. Sgrub brgyud ka+rma kaM tshang brgyud pa rin po che'i rnam par thar pa rab byams nor bu zla ba chu shel gyi phreng ba. New Delhi: D. Gyaltshan & Kesang Legshay, vol. 1, pp. 4-44.
Zhwa dmar 02 mkha' spyod dbang po. 1978. Dus gsum mkhyen pa'i rnam thar dgos 'dod kun 'byung. In The Collected Writings (Gsung 'bum) of the Second Zhwa dmar Mkha' spyod dbang po. Gonpo Tseten, Palace Mon., Gangtok 1978, vol. I, pp. 435-504.

Alexander Gardner
December 2009

His Holiness the 17th Gyalwa Karmapa, Ogyen Trinley Dorje, visited LTWA on 30th June 2014

Article in a German magazine about the visit of HH Karmapa to Berlin in June 2014.

Young Buddha on travels

Karmapa in der Gala

Sikkim Asks GoI to Facilitate 17th Gyalwa Karmapa (NorthEast Today)

By NorthEastToday

Both the treasury and opposition bench in the Sikkim assembly stood united as a resolution seeking Buddhist Guru Gyalwa Karmapa to Sikkim was adopted by the house, the last day of the budget session.

The Sikkim Legislative assembly has adopted a private member's resolution requesting the Government of India to facilitate the 17th Gyalwa Karmapa Orgyen Trinley Dorjee to Rumtek monastery. The resolution was adopted by the house after it was moved for consideration by SDF MLA Bek Bahadur Rai and Sangha MLA, Sonam Lama. The resolution was supported by the SKM MLAs expressing their gratitude for bringing out the resolution hoped that Karmapa will be facilitated to the Rumtek Monastery at the earliest. The centre has placed a ban on seventeenth Gyalwa Karmapa Ogyen Trinley Dorje's travel to Sikkim following several controversies.

He has been living at Dharamshala, Himachal Pradesh since his escape to India in January 2000. The Karmapa is the head of the Karma Kagyu sect of Tibetan Buddhism with its headquarters at richest Rumtek monastery. Since the death of the 16th Gyalwa Karmapa in 1981, the Rumtek monastery has been without a head because of multiple claimants to the top seat. CM Pawan Chamling had also raised the issue during his meeting with the PM earlier this month. His government has submitted at least 16 representations to the centre regarding the Karmapa to Sikkim demand.


"Modern Masters Of Religion," an interfaith special, set for Sunday, June 29 on CBS

Lama Surya Das, Buddhist scholar and interpreter of Tibetan Buddhism in the west, sat down with us to talk about His Holiness The 16th Karmapa. He told us that Karmapa was the greatest enlightened Lama he ever met. To learn more about Das: http://www.surya.org/

"Modern Masters Of Religion," a CBS Interfaith Special, explores the works and influence of several 20th century voices of varied religions. This special broadcast presents their place is modern religious history and the people they have affected. The program will be broadcast Sunday, June 29 on the CBS Television Network (check local listings).
The leaders featured include Karen Armstrong, a world-renowned religious historian and scholar. She has written A History of GodThe Battle for God, Islam, and Buddha among other books. A former Catholic nun, she speaks about what led her to become a lifelong student of religion. In 2008, she was awarded the $100,000 TED prize and created a global compassion network called the "Charter for Compassion." RCC became an early member of the Charter for Compassion.
Meanwhile, Thomas Merton, a convert to Catholicism, and a Trappist monk is considered one of the greatest American Catholics of the 20th century. Author of 70 books, Merton died in 1968, but his influence and legacy as a writer, mystic and social activist continues to be felt by many. We hear from Fr. James Martin, S.J., who left his secular career to become a priest after watching a documentary on Merton. Martin says, "Something about his life, the look on his face which seems so content and peaceful, really drew me in and made me want to know – what was the secret to this guy's happiness?"
Also featured is His Holiness the 16th Karmapa, who was the leader of the Kagyu School of Tibetan Buddhism and is considered one of its most important masters. Among the followers of the religion, the Karmapa is considered a "living Buddha" who is able to convey all-seeing wisdom and endless compassion. Our program features an interview withLama Surya Das who was a student of His Holiness. Lama Surya is a Western Tibetan Buddhist scholar best known for his book Awakening the Buddha Within. Through personal stories, he talks to us about how he came to meet his teacher and why he considers the Karmapa the greatest enlightened Lama he ever met.
We also speak to Derek Kolleeny, founder and teacher at the Westchester Buddhist Center in New York. Kolleeny first met His Holiness in 1980 during one of three visits the spiritual leader made to the West. Kolleeny shares his experiences as assistant coordinator during the Karmapa's six-month tour, and what impact the Karmapa's presence has had on bringing Tibetan Buddhism to the West.
John P. Blessington is the executive producer and Liz Kineke is the producer. In creating the topics and content of this Cultural & Religious Documentary CBS seeks input from the National Council of Churches, the Interfaith Broadcast Commission, and from clergy, scholars and other representatives of each of the religions presented within a program.

Following the June 29 air date, this program may be viewed again at www.cbsnews.com/religion-and-culture. "Like" us onFacebook.com/CBSReligion and follow us on Twitter @CBSReligion.



Assembly passes private member’s resolution on Karmapa issue (Sikkim Express)

SE Report

GANGTOK. June 28: SDF MLA Bek Bahadur Rai on Saturday moved a private member’s resolution in the Assembly requesting the Union Government to allow the 17th Karmapa to visit Rumtek monastery, east district.

The resolution was welcomed by MLAs from both SDF and SKM and passed by the House unanimously.

“Our government has been very sincere in pursuing the matter in bringing the Karmapa to Rumtek monastery. It is very unfortunate that the Karmapa issue has been politicized in Sikkim time and again,” said Rai.

Opposition leader P.S. Golay also welcomed the resolution.

I welcome the resolution brought by SDF MLA B.B. Rai on bringing the Karmapa to Sikkim, said Golay.


On Shamar Rinpoche’s death and the future of Karmapa ( Tibet Telegraph)

By Thierry Dodin
June 24, 2014

Occurring in Germany when the Karmapa was touring there, the untimely death of Kunzig Shamarpa inevitably gave rise to some speculations. Shamar Rinpoche, referred to as the “Red-hat Karmapa,” was a lineage holder of the Karma Kagyu school of Tibetan Buddhism, and had played a part in some controversy.

More important than the coincidence of the death of Shamar Rinpoche in the same country where the Karmapa was visiting, and associated elaborations about karma or even magics, is what implications his death has for Tibetan politics in general. Central is that it remixes the cards in a dispute which has been going on in Tibetan exile society for more than two decades, and has considerably constrained the radius of action of the 17th Karmapa Lama after his arrival in Indian exile, fourteen years ago. That it happens at a point in time when India is entering a new political era makes it potentially even more significant.

Arguably, India’s foreign policy establishment has been since Nehru’s time more inclined to search for common ground with China than to be supportive of Tibet. To say the least, it certainly did nothing to facilitate the young Karmapa’s life. China itself, though irrevocably recognizing Ogyen Trinley Dorje as the rightful Karmapa, did its best to entertain ambiguities around his embarrassing flight from China to asylum in India, in a move designed to save face for China in the first place, and also to leave the back door open for a possible later return of the Karmapa.

Role of Shamar Rinpoche

Still, it was Shamar Rinpoche who understood best how to play on residual China angst and instil deep suspicion among an Indian security community which was so prone to paranoia that up to the 1990s it rejected infrastructure developments in border areas out of fears they could facilitate a possible Chinese invasion. With that, Rinpoche could lame the young Karmapa’s movements in India while effectively barring him from travelling abroad.

Shamar Rinpoche certainly was more efficient than China in “containing” the Karmapa. However, despite his opposition to Dharamshala and contrary to others (think Shugden) he never “played the China card” by moving politically closer to Beijing. For one he was practical, not opportunist, but any move in this direction would have ruined the good relationship he entertained with the security establishment in the Darjeeling/Kalimpong region anyway.

Despite all his efforts and very determined supporters, Shamar Rinpoche had been losing ground lately, as the visit of the Karmapa to the US and now to Europe demonstrate, and, even more so, the trip of his arch-rival Situ Rinpoche to Malaysia in late 2012. Even the Chinese propaganda apparatus started some months ago to take a more distant and increasingly critical course towards Karmapa. Shamar Rinpoche’s sudden death, however, likely marks the beginning of a new era for Karmapa.

With all his skills and dexterity, there is little indication that Shamar Rinpoche, though well-acquainted with Buddhist notions of impermanence, has taken much thought of his succession. His strengths were the verve and determination typical of the Khampa chief he was — like some other Tibetan politicians. His power relied on personal charisma and a good knowledge of the terrain. His weaknesses lay in little ability to translate this into durable structures, and the lack of trust and confidence necessary to groom an adequate successor.

With that, his disappearance leaves a vacuum his entourage will find hard to fill. Even Trinley Thaye Dorje, his protégé whom he worked with for two decades to establish as the rightful Karmapa, has not come across so far as a strong personality, and in fact never really came out of the shade of his mentor.

Future roles of India and China

Much will now depend on the new Modi administration as well as Modi himself. India’s recently-elected PM has already shown a special interest in the Himalayan border regions, as well as a keenness to stand up to China. This could translate into a new, more positive approach to Karmapa, although on the other hand the nationalist circles who surround Modi are typically more inclined to scepticism. In any case, Modi already stands under pressure from Indian Buddhists to come out in support of Karmapa, in the first place from Pawan Chamling, the Chief Minister of Sikkim, who was quick to clarify one more time that he wishes Karmapa to visit Sikkim and reintegrate Rumtek monastery, the seat of the Karmapa school which has been stuck in legal disputes. Even Modi could not single-handedly forestall or override pending court decisions, but he could set a symbol by allowing Karmapa into Sikkim. China cannot have an interest in a strengthened position of a Karmapa it doesn’t control. In that, if Shamar Rinpoche was no ally, he was certainly convenient.

The question remains as to how China may react now. One thing it could do is encourage the finding of a new Shamarpa incarnation in Tibet and so try to progressively lure the following of the late Shamar to its side and against Karmapa, although without endorsing Shamar’s choice. But it could also choose more wisely to do nothing, and simply wait and see how the two camps sort out their differences, hoping to be able to benefit from in-fighting among Tibetans and perhaps attract one or the other defector.

NOTE--  Thierry Dodin is a Tibetologist linked to the University of Bonn in Germany. From the 1990s on, he has been a contributor and later a trustee and executive director of the Tibet Information Network, London. Since 2005, he has been the founding director of TibetInfoNet.

Zweithöchster buddhistischer Führer nach Dalai Lama besucht Märkisches Landbrot ( demeter)

Biodynamische Bäckerei in Berlin empfängt den siebzehnten Karmapa Orgyen Trinley Dorje

Zweithöchster buddhistischer Führer nach Dalai Lama besucht Märkisches Landbrot


Der siebzehnte Karmapa war zu Besuch bei der Demeter-Brotbäckerei Märkisches Landbrot. Nach seinem Vortrag „Buddhismus und Umwelt – Ein Leben in Harmonie mit unserem Planeten“ im Berliner Estrel-Hotel informierte sich der Würdenträger des tibetischen Buddhismus, wie Märkisches Landbrot in Berlin-Neukölln ganz konkret in Harmonie mit der Umwelt wirtschaftet. Der Karmapa, mit bürgerlichem Namen Orgyen Trinley Dorje, besichtigte die Backstube, probierte das biodynamische Brot und erkundigte sich über die ökologischen Prinzipien des Unternehmens. Märkisches Landbrot-Geschäftsführer Joachim Weckmann fühlte sich sehr geehrt, dass sich der hohe Gast aus Tibet bei seiner allerersten Europareise die Zeit für einen Besuch in seinem Unternehmen nahm.
Der 17. Karmapa engagiert sich stark für den Umweltschutz und zeigte großes Interesse an der ökologischen Wirtschaftsweise der biodynamischen Bäckerei. Märkisches Landbrot wurde bereits mehrfach für seine Leistungen im Umweltschutz prämiert. Unter anderem erhielt das Unternehmen 2014 die Green-Blue-Energy-Factory-Auszeichnung für Investitionen in erneuerbare Energien. Im Juli 2011 wurde Märkisches Landbrot in die Klimaschutz- und Energieeffizienzgruppe der Deutschen Wirtschaft aufgenommen. 2009 wurde das Unternehmen mit dem Deutschen Nachhaltigkeitspreis in der Kategorie „Deutschlands nachhaltigste Produktion“ ausgezeichnet.
Märkisches Landbrot fühlt sich seit langem der Himalaya-Region verbunden und unterstützt dort verschiedene Projekte. Geschäftsführer Joachim Weckmann war als junger Mann auf Reisen von Afghanistan bis Nepal tief beeindruckt von Land und Leuten und freut sich, jetzt als erfolgreicher Unternehmer, dort helfen zu können. So unterstützt das Unternehmen das von Karmapa Orgyen Trinley Dorje initiierte Khoryug-Netzwerk umweltbewusster buddhistischer Klöster und Zentren im Himalaya. „Khoryug“ heißt „Umwelt“ auf tibetisch. Märkisches Landbrot hilft, indem es sich am Aufbau einer Baumschule im nepalesischen Jampaling beteiligt. Vor Ort in der Baumschule ist der Tibeter Padma Wangyal aktiv, der einst als Bäcker bei Märkisches Landbrot arbeitete. In Lo-Manthang, der Hauptstadt des kleinen, mitten im Himalaya gelegenen, einstigen Königreichs Mustang, das heute zu Nepal gehört, finanziert Märkisches Landbrot eine medizinische Hilfsstation mit. Seit 2012 unterstützt das Unternehmen ein Gesundheits-Projekt zur Förderung der traditionellen tibetischen Heilmedizin in Lingshed in der nordindischen Region Ladakh. Dort finanziert die Berliner Bio-Bäckerei für fünf Jahre die Stellen von zwei Gesundheitshelferinnen.
Joachim Weckmann hofft, dass das Beispiel eines ökologischen und spirituellen Wirtschaftens Nachahmer findet. Es stimmt ihn optimistisch, dass immer mehr Unternehmer nach einem Sinn in ihrer Arbeit suchen und sich für mehr Wert als den Mehrwert interessieren.


VOA Tibetan - Tibetans in New York and New Jersey Observe Karmapa’s 30th Birthday


Over 400 Tibetans residing in the New York and New Jersey area observed the 30th birthday of Karmapa on June 22, 2014. The 17th Karmapa, Ogyen Trinley Dorje is the head of the Karma Kagyu of Kagyupa, which is one of the four major schools of Tibetan Buddhism. 

The observations began with prayers and talks without any cultural songs and dances as a respect to the recent demise of Shamar Rinpoche.

Former New York representative, Mr. Lobsang Nyandak and Tibet Fund Director, Rinchen Tharlo addressed the gathering.



Happy 29th Birthday to His Holiness Karmapa! Wish you Long Life, Happiness and Good Health Always!

Karmapa's activity, and my aim, is to benefit sentient beings. My meaningful life is totally dependent on other sentient beings. Because you have so much hope and aspiration in me, I can become stronger even though facing lots of challenges. I can be more patient because of your aspirations.

~17th Karmapa of Tibet speaks on a 'Meaningful Life'


A Memorandum Submitted to the New Prime Minister by the Chief Minister of Sikkim Requested the Return of Karmapa to Sikkim


[Memorandum submitted by Hon’ble CM to Hon’ble PM]
The Karmapa is the head of the Kagyu lineage in Mahayana Buddhism. The Rumtek Monastery has been the seat of the Karmapa ever since the 16th Karmapa, Ranjung Rigpe Dorje took refuge here.
The people of Sikkim have been anxiously and expectantly waiting for the Government of India to allow His Holiness Ogyen Trinley Dorje to take his seat at Rumtek for a number of years now. It is a long-pending wish of the people of Sikkim and an issue close to the heart of every Sikkimese. In the past, the State Government has made numerous representations to the Centre regarding this issue. The first representation was made in the year 2000.Ever since; the State Government has submitted other petitions as well.

You are aware Sikkim is a peaceful State where the people are simple and religious minded. The presence of the Karmapa in the State will further enhance the tranquillity of the State and add to the spiritual development of the people. We are anxious to see that the State prospers not only materially but in all aspects of human development. We would, therefore, like to request you to kindly facilitate the early coming of His Holiness Ogyen Trinley Dorje to Sikkim.


VOA Tibetan - The 17th Karmapa's First European Visit

Published 13.06.2014

Kunleng discusses the 17th Karmapa's first visit to Europe. Guest: Lama Tsewang Tashi, member of the Karmapa's entourage on Germany visit.


Buddhist Study and Meditation Center Ludwigshorst

Dear Dharma Friends,

His Holiness Gyalwang Karmapa has visited Europe for the first time. Now he is back in India.

On Thursday, June 6, 2014 in the morning between 8:00 - 8:15, the Executive Board of Karma Tengyal Ling had an audience with the head of the Karma Kagyu school. The Executive Board presented the status of planning of the monastery and temple complex (Correct name in the contract with the local government: "Buddhist Study and Meditation Center Ludwigshorst") in Stechlin - Menz.


The nearly 40 000 square meter area, which is affiliated to the development plan of the municipality was presented to Karmapa as a potential for his activity in the West. 

After the plans, pictures and animations had been presented, His Holiness asked whether he could keep the big photos of the architecture designs. He said in a few words: "Now WE have to see how we get funded this".,

We, the Board, know quite well that this project can not be financed by members of the Buddhist communities. If we now ask ourselves: How can we support this project? Then the correct answer is: In our own heart to have the deep, sincere desire: May this project manifest for the benefit of all beings. Candid sympathetic joy fueled the prosperity of all projects of this kind.

The Gyalwang Karmapa led Guru Yoga Puja (Phakshi Ladrup) for Kunzig Shamar Rinpoche’s Mahaparinirvana.

June 13,2014. Gyuto Monastery, Dharamsala.


Official Announcement Regarding the Passing Away of Kunzig Shamar Rinpoche from the Gyalwang Karmapa

(Please click for a full size zoom version of the letter).

Statement by His Holiness the 17th Gyalwang Karmapa Ogyen Trinley Dorje on the Passing of Kunzig Shamar Rinpoche, Mipham Chokyi Lodro
Until the 10th Shamarpa, the omniscient Shamarpas have been great masters respected throughout Tibet and were wise, compassionate, and powerful masters known as the “Victorious Lord of Dance” who were the life force of the Karma Kamtsang teachings. Despite a ban on the Shamarpas’ enthronement since 1792 for almost a hundred and seventy years, His Holiness the 16th Gyalwang Karmapa, in view of historical significance and for the benefit of Buddhadharma and all beings, sought consent from His Holiness the 14th Dalai Lama and enthroned his nephew as the Shamarpa, taking him under his wing for the guidance of his body, speech and mind.
However, as the folk saying goes, one may have enough merit to have a cow but not enough to get its milk. Similarly, after the Parinirvana of the 16th Gyalwang Karmapa, because his followers had unstable samaya, there occurred a schism within this Practice lineage that would have been inconceivable even in a dream. There have been different perceptions of Shamar Rinpoche’s actions both favourable and unfavourable, but the situations of the past, like ripples in water, are endless. These unfortunate situations are, I think, simply due to us not being aware of the omnipresence of our root guru and not being able to generate farsightedness for the benefit of Buddhadharma and all sentient beings.
From the time I was young I have had an unmistakable faith and respect towards Rinpoche. Therefore, with the hope of benefiting the Buddhadharma in general and the lineage in particular, and with the expectation that I may be able to offer some service towards his Dharma activities, I had the good fortune of meeting Rinpoche once. Yet, as my aspirations have not been fulfilled, his sudden passing away is a matter of great sadness.
As soon as I came to know of this news that is so difficult to believe, I instructed Rumtek Monastery, the main seat of our lineage, and other monasteries in Tibet and other lands to make offerings and perform pujas as grand as possible for 49 days as Rinpoche has taken rest for a while from the degenerate age of strife into the expanse of peace.
I have great hope and strong aspirations that Shamar Rinpoche’s reincarnation will embody the examples of his predecessors, and the good fortune of harmony within the lineage will arise soon.
Karmapa Ogyen Trinley Dorje

12 June 2014