THE SUCHNESS OF SAMSARA AND NIRVANA by the Fifth Karmapa Deshin Shekpa

Whatever is the suchness of samsara—that is nirvana. 
Whatever is the suchness of thoughts—that is original wisdom. 
Essential reality is beyond being one thing or many things—
May everyone have the ability to realize this.

Translation by Ari Coldfield

From the book "Heart Advice of Karmapa "



Artist: 17th Gyalwang Karmapa
Language: Tibetan

Karmapa Completes Two Weeks Of Teachings for European Youth

(Dharamsala- August 2014)
A group of 16 young people from Europe have completed a two-week programme of daily interactions with His Holiness the 17th Karmapa, Ogyen Trinley Dorje. Under the auspices of Karmapa Foundation Europe and under the guidance of Ringu Tulku Rinpoche, the group met for 10 private sessions with His Holiness to discuss a series of topics proposed by the students.
The young people hailed from 10 different European countries—Belgium, Denmark, France, Germany, Holland, Ireland, Poland, Slovenia, Spain and the UK—and represent a wide range of professional backgrounds, including medicine, law, technology, environmental sciences, fashion, engineering, mathematics, arts and music.
For much of the teachings, His Holiness taught directly in English. During their first meeting, each young person introduced him or herself to the Karmapa. His Holiness in turn expressed his delight at having the opportunity for this sustained engagement with Europeans and European culture. (Two months earlier, His Holiness the Karmapa had made his first-ever trip to Europe, visiting Germany for two weeks.)
“The Karmapa does not just belong to Tibetans,” he said, speaking in English. “The person holding that title belongs to the whole world, and therefore needs to be widely informed. Though it is difficult to know everything, that person needs to be aware of important world issues and have sound knowledge about them.”
Following the model developed by an earlier series of interactions with Western university students that led to the book The Heart Is Noble: Changing the World from the Inside Out, each session began with a brief presentation by the students on the topic of the day. Though delivered by two of the young people, each presentation was developed collectively by the entire group. The young people spent a total of ten hours together every day, discussing each topic in detail to develop their presentation to the Karmapa and to generate the final list of questions they would ask of him.
In the second session, the young people asked His Holiness to speak on community-building and working in teams in order to bring about social change and as part of a healthy life. For their third session, the discussion turned to leadership, with the students hearing from His Holiness both what the personal qualities of a good leader are, and how to cultivate those qualities themselves. From there, the group turned to peace-building and managing the conflicts that inevitably arise within groups as well as within individuals.
The next topic was education, starting with a presentation of the challenges facing mainstream educational institutions in Europe as well as a description of an alternative option by a teacher at one such school. Among the questions His Holiness responded to during this session were how to educate about death and dying, and how to shift the emphasis in our education system from getting a good job to becoming a good person.
In the sixth session, the discussion turned to the environment, but rather than focus primarily on environmental protection, the session revolved around the relationship between our inner personal environment and our surrounding environment, social or natural. His Holiness stressed that of the two—inner environment and outer environment— our inner environment is the more important factor determining whether or not we will be able to enjoy a healthy social environment or restore our planet’s natural environment.
The seventh interaction focused on how to move beyond a consumerist lifestyle. The presenters were careful to display both their disenchantment with consumerism as a way to find meaning and happiness, but also the sway it still holds over their lives and hearts. One of the presenters (a fashion designer from Holland) wryly noted that she herself had the Chanel logo tattooed on her body, twice! Among the questions His Holiness replied to during this session were how to recognize the emotional needs beyond our own personal patterns of consumption, and how to learn to rejoice in what others have instead of just wanting to acquire it for ourselves.
Addiction was the theme of the following session, and was explored as an extreme form of the consumerist attitude that continually chases after some form of external stimulus. The discussion explored substance abuse as well as addictive behaviours of all sorts, with His Holiness exploring the underlying causes of addiction and offering guidance for those whose loved ones suffer from addiction as well as for those seeking to free themselves from their own addictive behaviours.
The penultimate session turned to the question of spirituality. The group asked His Holiness to explain how spirituality might help them move past consumerism to create a more meaningful life and a healthier planet. At the same time, they described the thriving “spiritual marketplace” in Europe where many spiritual practices are available on offer. They therefore asked for guidance in identifying authentic teachers and spiritual paths and in avoiding falling into spiritual materialism in their own practice.
The final session addressed ways to apply in daily life everything that they had learned from His Holiness during their time together, and concluded with a request for the teachings given over these two weeks to be made available as a book.

On their final day in Dharamsala, the young people shared a meal with His Holiness the Karmapa. They offered music and song, ate and then bid him a poignant farewell after two intense and life-changing weeks of teachings from the Karmapa.

2014.8.28 法王噶瑪巴圓滿兩週給歐洲新生代的十堂課  Karmapa Completes Two Weeks Of Teachings for European Youth



Proclaiming Mind's Way of Being Mistaken by the Third Karmapa

I pay homage to all buddhas and bodhisattvas.
This is a proclamation of mind’s way of being mistaken.

Mind, mentation, and consciousness
Are what engage naturally pure and unconstrained luminousity,
Free from reference points, through all kinds of clinging to reference points.
You[mind], who conceives them as one, two, three, or six,
Do not rest in anything but intrinsic lucidity.

Completely ensnaring yourself by saying “me,”
Conceiving of forms, sounds, smells, tastes, and tangible objects,
Objects and subjedts are imagined as being two.
Through adopting and rejecting them, you deceive yourself.

Your ways are as fickle as those of a dancer,
Being and object of ridicule in [all] places in the three realms.
I will discuss the ways you act a bit, so listen!

Through name and form, your produce characteristics,
Which make attachment, aversion, and dullness flourish greatly in samsara.
Thus, you are born in its six sectors and dance through samsara,
Serving as a ludicrous performance for the wise.

From the book "Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature"


A Song on the Alaya by the Third Karmapa

Namo Guru

I supplicate the supreme guru,
Who shows me that my own mind is dharmakaya.

Please take a seat here and listen to these words.
Realize their significance and make them your living experience.

The alaya is the basis of all of samsara and nirvana.
When not realized, it is samsara,
And when realized, it is the Tathagata mind.
This describes the essence of the alaya.

For example, in a mirror pure of tarnish,
Reflections may appear. Likewise,
In the open expanse of your own stainless mind,
Various consciousnesses rise and perish.

Since this clinging to the duality of subject and object
Rises and appears within this open expanse all by itself, The single essence of samsara and
nirvana being nondual
Not realized is delusion and, if realized, is liberation.

Though the thinker and what it thinks of are not two,
Taking them to be two is the ground of samsara.
Once you see the nondual essence,
The Heart of the victors is revealed.

This song on determining the alaya Arose in a solitary place.
Through dispelling all that obscures the alaya,
May you realize your own stainless mind.

This song was sung in the lower [valley of Tsurpu] Dolung Gyal
During the waxing ninth moon in the year of the sheep
By the dharma lord Rangjung Dorje
To the great meditator, master Ngarma, and his servant.

Translated by Karl Brunnholzl

From the book "Heart Advice of Karmapa "


The Wisdom Lamp That Illuminates the Basic Nature by the Third Karmapa

The view of being free from extremes, 
The meditation that is a continuous flow,
The conduct of being without do’s and don’ts, 
And the fruition of being without hope and fear—
All yogins who realize these to be one 
[Embody] the three kayas and five wisdoms.

The three kays are threefold—
Mind’s primordial purity is the dharmakaya,
Speech’s unrestrained empty resounding is the sambhogakaya, 
And the body’s various ways of conduct are the nirmanakaya. 

What are their divisions?
Mind’s great luminosity is the dharmakaya,
It’s being without meeting or parting is the sambhogakaya, 
And unobstructed thought-activity is the nirmanakaya—
These are the three kayas of mind, the dharmakaya.

Speech beyond words, thought, and expression is the dharmakaya, 
Sound resounding yet empty and free from clinging is the sambhogakaya, 
And breath’s many ways of coming and going are the nirmanakaya—
These are the three kayas of pure speech, the sambhogakaya.

The body in activity-free equipoise is the dharmakaya, 
Its unconstrained ways of conduct are the sambhogakaya, 
And its various movements are the nirmanakaya—
These are the three kayas of pure body, the nirmanakaya. 

Great meditators who cultivate the basic nature,
Point out the three kayas in this way!

What are the pure realms of the three kayas?
The alaya free from extremes, the actuality of the middle, 
Is the pure realm of the dharmakaya.
Minds great unchanging bliss
Is the pure realm of the sambhogakaya.
Minds unceasing flow of luminosity 
Is the pure realm of the nirmanakaya. 

You great meditators traveling through mountain retreats,
If you are headed for the pure realms, do so for these! 

Yogins who realize basic natures reality,
The skandha of form being pure in its own place,
The supreme abode of Akanishtha being spontaneously present, 
And resting in unchanging dharmadhatu wisdom
Are the family of the sambhogakayas, such as Vairocana, 
Of all Buddhas in the three times—
If you’re looking for a place to practice, go for this!

The skandha of consciousness being pure in its own place, 
The pure realm of Abhirati being spontaneously present, 
And resting in mind being lucid-empty, mirrorlike wisdom, 
Are the family of enlightened mind, such as Akshobhya—
If you’re looking for a place to practice, go for this!

The skandha of feeling being pure in its own place,
The supreme abode of Shrimat being spontaneously present, 
And resting in the wisdom of inseparable equality
Are the family of qualities, such as Ratnasambhava—
If you’re looking for a place to practice, go for this!

The skandha of discrimination being pure in its own place, 
Sukhavati being spontaneously present,
And resting in blissful-empty mind, discriminating wisdom, 
Are the entire assembly of the deities of enlightened speech—
If you’re looking for a place to practice, go for this!

The skandha of formation being pure in its own place,
The pure realm [of Karmaprapurana] being spontaneously present,
And resting in inseparable mind, all-accomplishing wisdom, 
Are the place to practice enlightened activity, so go for it! 

Great meditators headed for solitary places,
If you wish for places to practice, go for these! 

Manifest realization is [the wisdom of] suchness,
And knowing the mind streams of others is the one of variety—
Not realizing that these two knowledges,
As well as the three kayas and the five wisdoms, are your own mind,
Wishing to search for them somewhere else is just wishful thinking. 
Not realizing that the three kayas and the pure realms
Of the victors are complete within yourself,
To wish for them outside is just wishful thinking.

Within the ground, uncontrived spontaneously present Samantabhadra, 
The essence of the Buddhas of the three times is perfectly complete. 
In the state of the alaya, the great being,
Samsara and nirvana are perfectly complete without exception. 
Within unchanging great bliss,
All efforts, accomplishing, flaws, and qualities are perfectly complete. 
Within the unborn inconceivable mind the dharmakaya,
The qualities of all Buddhas of the three times 
Are perfectly complete without exception—
Effortless, spontaneously present, and amazing, 
Make this great perfection a living experience! 

Translated by Karl Brunnholzl

from the book "Heart Advice of Karmapa "



Composed by
The Third Gyalwa Karmapa

The third Karmapa, Rangjung Dorje (1284-1339) 

Namo Guru

Lamas, yidams, and deities of the mandala,
Victorious Ones and your sons and daughters of the ten directions and three times,
Please hold us in your great loving kindness
And bless our aspiration prayers that they may be perfectly fulfilled. (1)

May the rivers of my own and all limitless others’ gathered virtue,
undefiled by the three spheres,
That spring from the snow mountain
Of our completely pure intentions and actions
Flow into the ocean of the Victorious Ones’ four kayas. (2)

In this and in all our future lifetimes,
For as long as it may be until we attain enlightenment,
May not even the words ‘negative action’ or ‘suffering’ be heard
And may we enjoy the glory of oceans of virtue and happiness. (3)

In all our lifetimes may we gain the supreme freedoms and resources,
and have faith, joyous diligence, and prajna,
May we rely on excellent spiritual teachers, and having received
the nectar of their instructions,
May we practice accordingly and encounter no obstacles in doing so —
May we always practice the genuine Dharma. (4)

Listening to scriptures and reasonings frees us from the obscurations of ignorance,
Reflecting on the key instructions vanquishes the darkness of doubt,
Meditation’s light illuminates the true nature just as it is —
May the brilliance of the three kinds of wisdom increase. (5)

The two truths free from the extremes of realism and nihilism are the reality of the ground,
And through the supreme path, the two accumulations free from the extremes of
superimposition and denial,
The fruition that accomplishes the two benefits free from the extremes of existence and
peace is attained —
May we meet with this Dharma that is flawless and sure. (6)

The base of purification is mind itself, the union of clarity and emptiness –
May the great purifying vajra-yoga of Mahamudra
Clear away what is to be purified, the fleeting stains of confusion,
And may we manifest the result of this purification, stainless Dharmakaya. (7)

Eliminating superimpositions about the ground is confident view,
Guarding non-distraction from that is meditations essential point,
Becoming expert in all types of meditation is conduct supreme —
May we gain such confident view, meditation, and conduct. (8)

All phenomena are minds magical play
As for mind, there is no mind! Mind is empty of essence.
Empty and unimpeded, it can appear as absolutely anything —
Analyzing excellently, may we cut through all superimpositions about the ground. (9)

Our own projections, never existent, we mistake to be objects,
Out of ignorance we mistake self-awareness to be self,
Clinging to this duality makes us wander in the vastness of existence —
May we cut through ignorance and confusion at their root. (10)

It is not existent — even the Victorious Ones do not see it,
It is not nonexistent — it is the basis of all samsara and nirvana,
It is not the contradiction of being both — it is the Middle Way path of union —
May we realize mind’s essential reality, free from extremes. (11)

No name can show, ‘It is this.’
No refutation can demonstrate, ‘It is not that.’
May we gain certainty in the essential nature beyond the intellect,
In the uncreated, and in genuine reality’s ultimate limit. (12)

Not realizing simply this, one circles in the ocean of samsara,
When one realizes simply this, there is no other enlightenment.
Everything is this and there is nothing that is not —
May we realize essential reality, the underlying nature of the ground of all. (13)

Appearance is mind and emptiness is mind,
Realization is mind and confusion is also one’s mind,
Arising is mind and cessation too is mind —
May we determine that all superimpositions are mind. (14)

Unspoiled by meditation where thoughts are deliberate and striving,
Unmoved by the winds of ordinary commotion,
Knowing how to settle naturally in the uncontrived native state,
May we be skilled at and sustain the practices revealing mind’s true reality. (15)

With the waves of coarse and subtle thoughts dissolving in their own place,
The placid river of mind gently comes to rest.
Free of the silt and mire of dullness and torpor,
May the ocean of calm abiding be steady and undisturbed. (16)

Looking again and again at mind that cannot be looked at,
Unseeable reality is seen vividly, just as it is.
Cutting through all doubts about whether ‘it is’ or ‘it is not,’
May we unmistakenly recognize our own face. (17)

Looking at objects — there are no objects, they are seen to be mind.
Looking at mind — there is no mind, it is empty of essence.
Looking at both, clinging to duality is self-liberated —
May we realize minds abiding nature, luminous clarity. (18)

Free from mental contrivance, it is Mahamudra,
Free from extremes, it is the great Middle Way,
Since it encompasses everything, it is Dzogchen —
May we gain the confidence of realizing all through knowing one. (19)

Free of attachment, great bliss is unceasing,
Free of clinging to characteristics, luminous clarity is unobscured,
Beyond the intellect, nonconceptuality is spontaneously present —
Without effort, may these experiences be unceasing. (20)

Clinging to excellent experience is free right where it is,
Negative thoughts’ confusion is naturally pure in the expanse,
When ordinary mind manifests, there is nothing to adopt or reject, no freedom or fruition –
May we realize the truth of essential reality, free of fabrications. (21)

Beings by nature have always been Buddhas,
Yet not realizing this, they wander endlessly in samsara.
May we have unbearable compassion
For sentient beings whose suffering knows no bounds. (22)

This unbearable compassion radiates unceasing love,
And as it does, its emptiness of essence nakedly shines.
May we never leave this supreme and unerring path of union,
May we meditate upon it all day and all night. (23)

From the power of meditation come superior eyes and clairvoyance,
Sentient beings are matured, experiences of Buddha realms are cultivated perfectly,
And prayers to attain the Buddha’s qualities are fulfilled.
May we attain the enlightenment that brings maturation, cultivation, and fulfillment to
perfection. (24)

By the power of the great compassion of the Victorious Ones and their sons and daughters
of the ten directions,
And the power of all the immaculate virtue there is May my own and all sentient beings’
Completely pure aspiration prayers be perfectly fulfilled! (25)

Under the guidance of Khenpo Tsultrim Gyamtso Rinpoche, this translation was adapted by Ari Goldfield in May 1999 from those by Lama Sherap Dorje in Mahamudra Teachings of the Supreme Siddhas, Ithaca: Snow Lion, 1995, and Erik Pema Kunsang in Song of Karmapa, Kathmandu: Rangjung Yeshe, 1992. Translation revised September 2001.

from the book "Heart Advice of Karmapa "


HH the 17th Karmapa's translation from Chinese into Tibetan: Wang Zhihuan 's poem "On the Stork Tower "

Wang Zhihuan (688-742 / Shanxi Province / China)


白日依山盡﹐ 黃河入海流。
欲窮千里目﹐ 更上一層樓。 

On the Stork Tower

The sun along the mountain bows;
The Yellow river seawards flows.
If you’ll enjoy a grander sight,
You’d climb up to a greater height.


HH the 17th Karmapa's translation from Chinese into Tibetan: Du Fu's poem "A Vision of Spring "

 (712 - 770 / Henan Province / China)


A Vision of Spring(A.D.757)                    

A wilderness of hills and rills since Changan's fall:  
The city's spring is rank with shrubs and grasses tall.   
In times so hard, the flowers brim with tears indeed ;   
No kin in company, the hearts of birds do bleed.  
The third month of another year, drags on the war;  
A letter just from home does match a precious store.  
I scratch my head to find the hoary hair so thin
That I'm afraid it would no longer bear a pin.  


Karmapa Inaugurates Calligraphy Exhibition in Delhi (VOA)

Tuesday 2014/08/12

Mr. Parvez Dewan, Secretary of the Ministry of Tourism, Government of India and Karmapa Rinpoche inaugurated an exhibition of Tibetan and Islamic Calligraphy to highlight creativity as the highest form of spirituality at the India International Centre, New Delhi on August 8, 2014.
Works of two foremost calligraphers, Janab Anis Siddiqui and Jamyang Dorjee were on display. Scholars and prominent guests from various fields attended the inauguration including Ven. Professor Samdhong Rinpoche, Chancellor, Sanchi University of Buddhist and Indic Studies; Maulana Dr. Mufti Mohd Mukarram Ahmed, Shahi Imam of Masjid Fatepuri, Members of National Commission for Minorities Prof. Farida Abdula Khan and Mr. T Namgyal Shanoo, and the Representative of the Dalai Lama in New Delhi, Kasur Tempa Tsering.
Organized by the International Buddhist Confederation, the exhibition will be on public view between August 9 to 16, 2014.


Politics is Not the Only Issue of Tibet, Says Karmapa (VOA)

Tuesday 2014/08/12

Karmapa visited the TCV Youth Hostel in Rohini, Delhi where he spoke with over 300 college going Tibetan students on August 9, 2014.
He said, "Politics is not the only issue connected with Tibet issue. It has many facets. Buddhist religion and its tradition and culture, and many others are related with Tibet issue including environmental issues." 
During the question-answer session of the talk, one of the students from the audience urged the Karmapa to speak about the political issues of Tibet with his followers from mainland China as he has more followers than the Dalai Lama there, to which the Karmapa disagreed and said, "If Tibetan Lamas spoke more frequently about political issues of Tibet then there will be a danger of devotees running away from them."
Karmapa also said that since the former Karmapas over the last 800 years were not involved in politics, he too will follow their footsteps and take interest instead in the environmental issues of Tibet.



"Plemenito srce" mladog karmape (DW.DE)

Karmapa Ogyen Trinley Dorje, najvjerojatniji nasljednik Dalaj Lame, iznenađuje svijet svojim stajalištima i načinom razmišljanja. Trenutno se nalazi u Njemačkoj gdje predstavlja svoju prvu knjigu "Plemenito srce".

Karmapa Ogyen Trinley Dorje po svjetovnom mjerenju vremena, navršio je 29 godina. No prema vjerovanju tibetanskih budista, ovom je mladiću više od 900 godina. Ovo je njegova, kažu budisti, 17 inkarancija. Titula 1. karmape znači da se on nalazi na čelu karma kagyje – jedne od četiri najveće grupe tibetanskog budizma kojoj pripada i sam Dalaj Lama. Karmapa Ogyen Trinley Dorje upravo je objavio svoju prvu knjigu koja se ovih dana pojavila i u njemačkim knjižarama. On se u njoj bavi promjenama i piše kako se ne moramo promjeniti sami mi sami već da moramo promijeniti i društvo. „Samo zato ako živimo u vremenu gospodarskog tržišta ne znači da moramo i živjeti u društvenom tržištu…“, kaže on.
„Pohlepa je smiješna“
Ogyen Trinley Dorje ne tvrdi da posjeduje odgovore na sva složena ekonomska i politička pitanja i probleme s kojima se suočava industrija zdravstva. No on se pita „kako je moguće da smo došli toliko daleko da nam se ovakav odnos prema drugim čini sasvim prihvatljivim?“. Odgovornost da je svijet u kojem živimo takav kakav je, ne snosimo međutim „svi mi“, već odlučujuću ulogu pri tome igraju politika i ekonomija. „No, s druge strane, u svakom slučaju je tako da ako sve prihvaćamo kako je i ako samo razmišljamo o vlastitoj udobnosti i da nama bude dobro, time podržavamo pohlepu i nehumanost“, kaže mladi karmapa.

Dalaj Lama

Prema njegovom mišljenju, rješenje nude dvije osnovne budističke misli a to su – da smo uvijek i u svakom trenutku svi međusobno povezani i kao drugo – suosjećanje. To konkretno znači: ako smo svjesni toga da sve što činimo ima posljedice, i to ne samo za nas same već i za dva druga bića i okolinu, onda je logično da moramo odgovorno djelovati. A ako ćemo razvijati i „školovati“ svoj osjećaj suosjećanja i samim time ga i prakticirati, tada više nećemo biti u stanju prihvatiti nepravdu.
Suosjećanje umjesto konkurencije
Jednom rječju, Ogyen Trinley Dorje koji je u dobi od 14 godina morao pobjeći iz Tibeta u Indiju, traži humaniji odnos prema izbjeglicama, bez obzira bile one ilegalne ili ne. „Kako se odnosimo prema onima koji nisu u položaju da odbiju preniske plaće, one koje mi sami nikada ne bismo prihvatili?“, pita se Dorje u svojoj knjizi. „A ako govorim o društu koje stvara sreću, tada mislim na društvo koje je u stanju pohlepu i konkurenciju zamjeniti ljubavlju i suosjećanjem. Kada ćemo sami za sebe vrijednosti ponovno definirati, vrijednosti koje će trebati vrijediti za cijelo društvo, tek tada ćemo moći iznova razmotriti pojedine socijalne institucije i upitati nas što moramo promijeniti. U trenutku kada ćemo imati ideju u kojem smjeru se društvo mora razvijati, tada može početi s djelovanjem“, piše Ogyen Trinley Dorje.

Žene u tradicionalnom tibetanskom društvu žive u položaju koji nije jednostavan

Prava žena su ljudska prava
Čitatelje bi ova knjiga u svakom slučaju mogla po mnogo čemu iznenaditi. U jednom od poglavlja primjerice, karmapa se bavi i pitanje položaja žena i ulogom njegovog vlastitog društva kada se govori o njihovoj situaciji. Razgovor s jednom zapadnom feministicom poučio ga je da su prava žena – ljudska prava. U Tibetu naime žene tradiocionalno žive u vrlo lošem položaju, a tako je i danas. U samostanima primjerice, uloga žena je gotovo isključivo tad a služe i brinu se za svoje muške kolege. “To je situacija koja bi se mogla promijeniti kada bi muškarci to htijeli. Mogli bismo i uvesti ordinaciju žena i to cjelokupnu. Prije sam vjerovao kako problem leži u pravilima i zakonima samostana, no s vremenom sam shvatio da problem zapravo leži u tome kako naše društvo uopće se odnosi i razmišlja prema ženama”, smatra Karmapa Ogyen Trinley Dorje.


The Gyalwang Karmapa Inaugurates the Exhibition of Buddhist Bhoti and Islamic Calligraphy

8th August, 2014 – IIC New Delhi.
His Holiness the Gyawang Karmapa and Mr. Parvez Dewan, Secretary of the Ministry of Tourism, Government of India inaugurated an exhibition of Tibetan and Islamic Calligraphy to highlight creativity as the highest form of spirituality at the India International Centre, New Delhi.
An exhibition of Buddhist Bhoti and Islamic Calligraphy is being organised by the International Buddhist Confederation – IBC – in collaboration with the India International Centre in a bid to promote inter-faith understanding as its core agenda. They are also making an attempt to highlight the universal nature of basic goodness of all religions, interdependence and responsibilities.
The show, ‘Divinity in Syllables’, has brought together two calligraphers Jamyang Dorjee from Sikkim and Anis Siddiqui who have displayed their works.
Scholars and prominent guests from various fields attended the inauguration including Ven. Professor Samdhong Rinpoche, Chancellor, Sanchi University of Buddhist and Indic Studies; Maulana Dr. Mufti Mohd Mukarram Ahmed, Shahi Imam of Masjid Fatepuri, Members of National Commission for Minorities Prof. Farida Abdula Khan and Mr. T Namgyal Shanoo, and the Representative of the Dalai Lama in New Delhi, Kasur Tempa Tsering.

2014.8.8 法王噶瑪巴為佛教波提和伊斯蘭書法展揭幕 The Gyalwang Karmapa Inaugurates the Exhibition of Buddhist Bhoti and Islamic Calligraphy


H.H. the 17th Karmapa visited the first ever Tibetan calligraphy show, Divinity in Syllables, in New Delhi at the India International Centre [IIC].


Mr. Parvez Dewan, Secretary, Ministry of Tourism,Govt of India, inaugurates Exhibition of Buddhist Bhoti and Islamic Calligraphy / Photo: IBC
Ven Lama Lobzang,Secretary General IBC honoring Maulana Dr Mufti Mohd Mukarram Ahmed, Shahi Imam, Masjid Fatehpuri, Delhi / Photo: IBC
Ven Lama Lobzang,Secretary General IBC honoring His Holiness the 17th Gyalwang Karmapa, Supreme head, Karma- Kagyu tradition / Photo: IBC
Ven Lama Lobzang,Secretary General IBC honoring Mr. Parvez Dewan, Secretary, Ministry of Tourism,Govt of India. / Photo: IBC
Maulana Dr Mufti Mohd Mukarram Ahmed, Mr. Parvez Dewan, His Holiness the 17th Gyalwang Karmapa and Ven Lama Lobzang lighting the lamp at the inaugration of the exhibition / Photo: IBC
Mr Jamyang Dorjee explaining the art to His Holiness the 17th Gyalwang Karmapa / Photo: IBC
His Holiness the 17th Gyalwang Karmapa greets Janab Anis Siddique / Photo: IBC
Artist Jamyang Dorjee Chakrishar with HH the Gyalwa Karmapa,
Guest of Honour at the exhibition. / Photo: Talk Sikkim
Photo: Jamyang Dorjee Chakrishar