From November 14th to 30th, Shamar Rimpoche gave the Kagyu Ngag Dzo transmission to Gyalwa Karmapa and many Rinpoches in the Karmapa International Buddhist Institute in New-Delhi (India).

To see some pictures, click here

His Holiness the 17th Karmapa, Thaye Dorje arrived in San Francisco, California, USA on June 1, 2003

To see some pictures, click here

The Karmapa was invited to the family home of Sandy Yen, a benevolent sponsor of the Karma Kagyu School, to conduct teachings and initiations at the Bodhipath Karma Kagyu Buddhist Center in Menlo Park. At this time H.H. Karmapa also wanted to receive certain Kagyupa Tantra initiations from Ludhing Khenchen Rinpoche of the Sakya School, who is 73 years old. The 17th Karmapa recommended that this was the right place to receive the initiations because of the pure and peaceful surroundings.

Over fifty very prominent Kagyu Tantras were brought from India to Tibet by the Great Marpa Lotsawa in the 11th Century. These Tantras were preserved by the Sakya Lineage for three generations from the early 19th century when the Kagyu Lineage was in decline. A collection of fourteen Tantras were kept directly in the Kagyu Lineage, and the rest continued to be secured within the Sakya Lineage.

Difficulties in the Kagyu lineage had started during the time of the 10th Karmapa, Choying Dorje. The Lineage was almost totally decimated when the 5th Dalai Lama’s Prime Minister, Sonam Chopel invited the Mongolian warlord Gushri Khan into Tibet in 1638. A bloody war was waged that destroyed the ruling government of Tibet, which at that time was under the “Spiritual King,” the Karmapa.
Over sixty years later during the time of the 12th Karmapa, Jangchup Dorje (1703-1732) and the 8th Shamarpa, Chokyi Thondrub, the 8th Situ, Chokyi Jungne restored the Marpa Lineage teachings.

In the middle of the 18th century the Dalai Lama’s Regent, Kundeling slandered the 10th Shamarpa, Chodrub Gyatso to their Emperor in Beijing. The Emperor forcibly subdued all Kagyu activity throughout Tibet and the Shamarpa incarnations were banned by official decree. At that time the Karma Kagyu Lineage again became weak and almost disappeared.

In the early 19th century the well-known scholar Jamgon Kongtrul Lodro Thaye voluntarily searched throughout Tibet for the Marpa Lineage Tantras and collected them from Lamas everywhere. He compiled the “Kagyu Tantra Treasure” ( Kagyu Ngakdzo) of fourteen Tantras. Later he collected over forty more Marpa Tantras. Then disaster struck once again, this time from within the Kagyu Lineage. Kuzhab Situ Pema Kunzang (10th Situ throne holder) had been jealous of Kongtrul’s fame and activity. Kongtrul was in fact a lower ranking lama in Situ’s own Palpung Monastery. Situ had Kongtrul expelled from his monastery and gave specific orders that none were to receive teachings from him. Since Kongtrul could no longer spread the Marpa Tantras among the Kagyus, he requested a great lama of the Sakya school, Jamyang Loter Wangpo to hold the complete Marpa Tantra transmissions and he predicted that in the future they would be returned to the Kagyupa tradition.

The 16th Karmapa, Rangjung Rigpe Dorje wanted to receive these Tantras from Chobgye Trichen Rinpoche in the mid-1960s in Sikkim. At that time, Sikkim was an independent Maharaja state. However, the Maharaja would not give permission for Chobgye Trichen Rinpoche to come to Sikkim. It is only now after almost two centuries that this Tantra transmission is being returned to the Kagyu lineage. H.H. the 17th Karmapa originally wanted to receive the Marpa Tantras from the great Sakya Lama, Chobgye Trichen Rinpoche. However, he is now quite old and his health does not permit him to give long initiations. Therefore, Karmapa requested to receive them from another prominent Sakya lama, Ludhing Khenchen Rinpoche.

His Holiness the 17th Karmapa asked that the Shamarpa obtain the over forty Marpa Tantras from the Sakya Lama and he would then like to receive them from Shamar Rimpoche himself. The Shamarpa replied that he would give the first collection of Jamgon Kongtrul’s Marpa Transmission, the “Kagyu Ngakdzo,” to the 17th Karmapa, which Shamar Rimpoche had received twice from The 16th Karmapa, and to save time they would receive the other forty Tantras together.

As a matter of fact, the Sakyas keep the Tantric precepts and discipline pure and carefully. Therefore, Shamar Rimpoche said to Karmapa, “You are young, so you should do a retreat on each of these Tantras and later pass the transmission to Kagyu lamas.”

On the 13th June HH Sakya Trinzin Rimpoche and HH 17th Karmapa met at the Tibetan Buddhist center in San Francisco.

Sharmar Rimpoche came in Dhagpo Kagyu Ling when the Gyalwa Karmapa was present (15 -17 of august).

To see some pictures, click here

He took part to the ritual of "consecration of the land" (rabne) and to the laying of the foundation stone of the Dhagpo Kagyu Ling Institute.
We were all happy to see the Gyalwa Karmapa and Shamar Rimpoche displaying together the activity, in accordance with the intention of the 16th Karmapa.

Sharmar Rinpoche arrived in Kundrol Ling on Monday 27th May at 3.30 pm. He came to ensure that the preparations for Gyalwa Karmapa’s entry into retreat went smoothly, and he was accompanied by Lama Jigme Rinpoche. He was welcomed by the Sangha and all the community who received his blessing.

Shamar Rimpoche left Kundrol Ling the following day at about 10 o’clock.

Shamar Rimpoche’s speech in Dhagpo Kundrol Ling, France
Monday 27th May 2002

Even though I am only here for a very short time, I am really very happy to be with you and to be able to meet you again in this particular, exceptional situation, in which His Holiness the Karmapa is preparing to begin a period of retreat.

Our situation is a very fortunate one. In fact, even though I travel widely in the world I meet few situations where all the conditions are present, where at any one time the location and the teachings are excellent, and where a number of great masters can come regularly to teach. Furthermore, masters and lamas live here quite naturally, and teach inside the retreat centers to help the retreatants, and also outside the retreat centers so that everybody can benefit from the dharma. All the conditions present here represent something extremely rare. It is a privileged and fortunate situation due to the fact that, on one hand, the masters are present and they teach, and on the other hand everyone is very diligent in applying these instructions in their practice.

All this is made possible by the conjunction of different factors: firstly, the wishes of the XVI^th Gyalwa Karmapa, as well as those of Gendun Rinpoche, and also the wishes and aspirations born of the karma of all those who gather here to practice.

The conditions for a very stable practice are in place and these must be completed by it being possible to study the theory which underlies the practice. It is for this reason that I have asked the Khenpos to come here and teach different lamas, texts such as The Profound Inner Meaning, which explains in detail the philosophical view which supports the practice. I wish everybody to deepen their study to support the practice in such a way as to both preserve the living aspect of the Dharma for generations to come, and not just for the present or the immediate future, and also to ensure the quality of teaching, so that there is a reliable source where all beings can come and where they can receive the instructions and apply them.

All aspects of the Dharma should be present and available here. One important aspect of the Dharma already exists with the oral and individual instructions: all the most profound commentaries and practices of the Karma Kagyu tradition were transmitted here by Lama Gendun Rinpoche, they have been preserved and are now being transmitted to those who wish to put them into practice. These commentaries, explanations, oral instructions and key instructions really explain the deeper meaning; but a more theoretical, philosophical approach should also be developed with even more profound teachings. And these aspects of study should be available so that everybody can benefit permanently from the teaching.

Everybody contributes to the development of all this in one way or another: by study, reflection and meditation, by supporting effort and action, or by contributing knowledge or financial support. I can see numerous people gathered here who are already contributing to this work, by living here or in the immediate neighbourhood or even a little further away. This work must be strengthened and supported now, because it is a long-term effort. It must be understood that the benefits of this approach and spreading the Dharma, whether by study, reflection and meditation or by some sort of material or logistic support are immeasurable and infinite. It must really be considered that without the least doubt all the effort that everyone makes to this end accomplishes good for all beings. The proof of this is that even His Holiness the Gyalwa Karmapa has come here to practice the six yogas of Naropa, to contribute to this work and the initiative for the future preservation and diffusion of the Dharma.

Since the last visit of His Holiness the Gyalwa Karmapa, I myself have transmitted numerous initiations and lungs in this place, and we have had the infinite privilege of receiving an authentic, immensely realised being of great holiness: Chogye Tritchen Rinpoche came here; he made wishes and he also transmitted numerous texts and initiations. Thus this place is a receptacle which has been perfectly blessed by all those masters which consecrated it, and to some extent it has become a place of strength and blessing, a place of pilgrimage. I myself try my best to come here to teach frequently and continuously.

Now I would like to explain what is happening at the moment in the field of Karma Kagyu activities.

As you must be aware, our Karma Kagyu tradition has been going through a crisis for about nine years. Last year I received an e-mail from Tseten, a Tibetan, who asked me the following question: "If you have found your guru, if you are satisfied with him and if you address your prayers to him, why are you not simply content with that? Why don’t you abandon everything else and just occupy yourself with celebrating and praying to your guru? Why do you have to engage in this rivalry or the confrontation with the politics and the choices and decisions of the Dalai Lama?"

From the style of the letter I could see that it must have come from a young Tibetan, or from a Tibetan of the new generation which has Tibetan roots but whose education has mostly taken place either in India or abroad, and whose culture is somehow a mixture as it comprises some elements of Tibetan culture with a strong influence of those countries which received these refugees born outside their mother country.

And I replied: "But you are absolutely right, and if I was in your place, and had no responsibility, I would do just that. But in my position, with my responsibility for the Karma Kagyu lineage, I can’t do it. My intention is not just to find a master, a guru whom I can venerate; my intention is to fulfil my function and to assume my responsibility within the Karma Kagyu tradition. From my position as holder of this lineage, it is my duty to do everything possible to preserve this tradition. I find myself in the position where, to some extent, the tradition has been betrayed and it is my duty to do all I can to protect it."

A number of factors have come together and placed the tradition in danger: from outside the tradition there is strong political pressure, inside, collaboration with this external political influence, and there is also a financial influence, which is not negligible, which has an economic aim; and all these different interests have come together in a movement which puts the authenticity of the tradition in danger. My duty is to do my utmost to keep this tradition intact, this authentic institution of the Karma Kagyu Lineage.

So I replied to this young Tibetan that it was true that opposing these manoeuvres aimed at destroying the essence and the soul of the Karma Kagyu tradition had kept me enormously busy during the past nine years.

Now the result is excellent. The situation is developing in a most favourable way since, for example, in the problems relating to the ownership of the Indian seat of the tradition, that is the monastery at Rumtek, we are practically assured of complete victory. Our rights have been recognised and are on the way to being absolutely and totally recognised. In order to assert our claims and to maintain the legitimacy of our tradition, we have actually had to take legal action. This has been a long fight in the courts, but now we have reached a point of eighty percent success, and we can hope that the success will be total before long. The result is that the administrative team, which until now has been unable to act, can now fulfil its functions sensibly and calmly and work for the management of the monastery.

I decided to explain this happy development of events to the community of lamas and monks as well as the lay community attached to the monastery at Rumtek, the seat of His Holiness in India. Last Monday I called them all to a meeting where I explained that during all these years I have indeed been fighting for our rights to be respected, and that now, at the end of all the administrative steps and the legal battle, we are about to achieve a total victory and my work is complete.

Now the administrative team can manage the running of the monastery in freedom and serenity, as the danger has been fought off. And so I announced that I was placing all my responsibilities in the hands of the council of administration, and that, as a master, in terms of the dharma, and as a teacher, I no longer wished to be involved in the management and administration of the monastery, other than in exceptional circumstances. The danger having been overcome, and my function as protector of the tradition having been fully accomplished, they could take charge of the running of the monastery.

With the support of a large number of people I have also been able to establish a large college of monastic studies, a Shedra, in the town of Kalimpong, on a piece of land which was given to me a number of years ago by Mr Gyan Jyoti. Numerous people from the Taiwanese Buddhist community living in Los Angeles have supported me financially and have very generously contributed to the development of the Shedra, where sixty students and sixty children from primary classes will be able to receive a complete education in the curriculum of studies of our tradition.

There too my function as protector of the tradition having been completed, I don’t wish to be further involved in the administration and financial management of the Karmapa’s monastery and I have completely handed over these functions to its administrative team, the administrative council attached to the person of the Karmapa, which now has full charge and responsibility for its management. Financially, administratively and legally the situation is assured, and I no longer need to be there, since my function, which was to protect the tradition in a difficult time against internal betrayal and external pressure, has been completed, and therefore I have handed over my responsibilities and all that weighed on me to the teams which are going to run them.

A lot of people supported me in this work but all the same I was alone before these very powerful people and under a great deal of pressure, and it was truly a very intensive task. But I always held on to the essence of Buddhism, even in those times of great pressure and enormous difficulties, and I always handled everything in a Buddhist spirit to show to the world outside that Buddhists, when faced with adversity, bear their difficulties with determination and serenity but without aggression. My concern has been to maintain the authenticity of the tradition, and to carry out this work, this fight which sometimes demanded a lot of strength and determination, with Buddhist dignity to show the whole world what Buddhists do when faced with such problems.

Now that the result has been achieved and that I no longer have to assume this aspect of my responsibilities as lineage holder, as things are now secure and at peace, and the administration can function freely, I will be able to take up my own personal work.

As Shamarpa I also have a job to do, things to do which have to some extent been on hold during these years of actively preserving the essence of the tradition. I expected to dedicate a few years to the task, but in fact it has taken me twenty years to effectively ensure the future of the Kagyupa lineage. Now it is done. I have transmitted all responsibilities, such as the administration of the different places and different centres, to the Karmapa, and now it is for him to develop his activity on this healthy and stable base. And he will do it in the years to come. I can begin to take up my personal activity again, my work as Shamarpa, as I am free of the duty of protecting the tradition.

Historically the Shamarpas have always been very active on both sides of the Himalayas, that is to say in Tibet itself and also with the Nepalese people, and more particularly with the ethnic group of the Newary tradition, with whom they have a Dharma link. Several thousand of these people follow the teachings of the masters, from incarnation to incarnation, and have done from the time of the tenth Shamarpa. The Newaries from the valley of Kathmandu have been waiting for twenty years for me to have time to dedicate to them and to take up this historic link and continue the work which was instituted and developed by my predecessors. Now that my obligations have been fulfilled, I am going to have a little more free time to work on some major Dharma projects for the Newary community, but also, of course, to maintain and deepen my links with all my disciples around the world, in Europe, in the United States or elsewhere; for it is one tradition, and, whatever the geographical position, I will continue to dedicate more time to deepening my relations with my disciples.

The region of Kathmandu, and Nepal in general, is a natural point of convergence for people the world over. It is quite easy to reach from Europe and Asia, and to find oneself in a sort of central point where the Dharma can be practised in a readily accessible geographical region. So it is important to develop structures for the Karma Kagyu tradition in particular to flourish in this country, and for the teachings to be available there.

Of course there have been some tragic events in the past months, a sort of latent civil guerrilla war, but things are calming down and the years to come will certainly be more peaceful and so it will be easier to develop such Dharma projects in this region of the world.

However, as far as this concerns me, this does not change my involvement here at all, in this place particularly and in France in general. I will continue to come here regularly and fully assume my responsibilities as a teacher and inspiration.

So this is the way I have restructured the monastic administration which supports the Karmapa’s activity: on the same basis as it existed formerly in Tibet, that is to say the traditional structure that used to exist at the seat of the Karmapa’s activity. The XVI^th Karmapa had to make some minor modifications to adapt to the legal and administrative demands of India. We have been able to return to something more traditional and more authentic, with the Gyalwa Karmapa himself as supreme head of the administration. I have made operation of this possible, I have re-created the structure, I have established it, strengthened it and protected it from attacks which placed it in peril, and now I am giving it back to the Karmapa, I am giving it back to the members of the administration who will carry out their task.

In addition, having re-established the proper tradition in Karmapa’s administration, I am giving my own contribution, which is the construction and organisation of a college of monastic studies; and now, having freed myself from all that, I can return to more personal activities.

In the future I will send you a copy of the structure of the monastic administration directed by the Karmapa himself, so that you can see the constitution for yourselves.

According to the European calendar, the Karmapa is now nineteen years old, and according to Tibetan astrology he is twenty. You could say that there are still one or two years to go before he reaches his majority, but a number of people at only twenty run banks, and the Karmapa has such a spiritual level that directing all of this will pose no problems for him.

I allowed myself to suggest to the Karmapa, in front of members of his council of administration, that perhaps in the coming years his life could be divided between retreats and teachings, since he is still young: he could sometimes be in retreat and sometimes teach .. and that is what he is going to do!

So there you are. I have spoken to you because I was here, very briefly in passing. I ask you to pass the message on to your friends, to explain all I have said this evening so that everyone knows the situation as it is now.

Thank you very much.

Sharmar Rinpoche came in Dhagpo Kagyu Ling on May, 2002. He gave a teaching on Samayas and granted 2 empowerments, Tchenrezi and green Tara.

Upon request of venerable Lopon Tenzin Jigme Rinpoche, the head of Karma Kagyu Monastery in Taiwan, Shamar Rimpoche arrived at CKS airport, Taipei on March 1^st, 2002 to start a consecutive 12-day program including a series of empowerments, pujas and official visits. And, there were hundreds of disciples waiting in the airport to express their hearty welcome. People were exciting, waving flags and hurrahed "Tsashi Deleh" which means best wishes. Shamar Rimpoche smiled and waved to people. Some disciples presented flowers, offered kada (Tibetan silk scarf) to Sharma Rinpoche and received blessings from him instead.

Later that afternoon on March 1st, Shamar Rimpoche was interviewed at a live show named " Life Kimochi", a well-known and popular TV show in Taiwan, Chung-Tien TV station. Shamar Rimpoche explained what is the meaning of "empowerment" in front of Taiwanese audience with friendly and confident smile. When he was asked is there any qualification or limitation to people who are interested to receive empowerments, he pointed out whosever has good attitude to learn the dharma is qualified to attain the initiation. During the session, in order to stabilize the blessings, people are allowed to make a wish for the good of all sentient beings, not a negative wish or a wish only for oneself. Shamar Rimpoche tried to speak and instruct in a simple and easy way to most people who don’t have too much knowledge about the dharma. After the show, he also granted blessings to Mr. Chen, Jing-Zang, the president of Chung-Tien TV station.

Shamar Rimpoche, deemed as a manifestation of Buddha Amitabha, is the regent and guru of the 17^th Gyalwa Karmapa and the co-founder of the Karmapa International Buddhist Institute, New Dehli, India. Shamar Rimpoche frequently travels abroad and teaches at many Kagyu centers worldwide. Having supported and instructed for more than 30 years, Shamar Rimpoche has millions of disciples all over the world. Apparently, being a holder of entire Kagyu teachings, Shamar Rimpoche has become an authentic master of Tibetan Buddhism. In general, Shamarpas has ensured the continuity of Karma Kagyu lineage, ruling during the transition period between two incarnations of the Karmapas. Both the 17^th Gyalwa Karmapa Thinley Thaye Dorje and the 3^rd Lopon Tenzin Jigme Rinpoche are identified and recognized by the Shamarpa.

The major purposes of Shamar Rimpoche’s visit to Taiwan include :

• Granting blessings for the stabilization of Taiwan
• Guiding people about the real value of virtues
• Distributing the concept of compassion, patience, and liberality
• Disseminating the doctrine of genuine Buddhism

The venerable Lopon Tenzin Jigme Rinpoche expressed that the real motivation of this invitation is: By means of guidance from Shamar Rimpoche and compassionate blessings from the dharma, hopefully, Taiwanese will regain strength to establish a safe, prosperous and well-functioned society. Lopon Rinpoche also wishes the empowerments and teachings from Shamar Rimpoche will lead us toward the enlightenment of life and the primordial nature of mind. People who are interested in Karma Kagyu lineage and the pujas held in Taipei, Tai-Chung and Tainan from March 2^nd to March 12^th, 2002 are freely to join. These pujas are sponsored and financed by all the members of the Karma Kagyu Monastery.
Location and phone numbers are listed below:

91-2, Dzo-Dzen Village, Dzo-Dzen Hsiang,

Tainan Hsien, Taiwan, ROC

Tel: 06-573-2103 06-573-1156

Fax:06-573-1146

e-mail: karmapa@karmapa.org.tw

web site: http://www.karmapa.org.tw

And, followed is a schedule of the pujas and empowerments held during the visit of Shamar Rimpoche:

03/02 (Saturday) 7:30pm Marpa Empowerment,
Taipei International Convention Center Rm. 201.

03/03(Sun.) 2:00pm Vajravarahi Empowerment,
Taipei International Convention Center Rm. 201.

03/05(Tue.) 7:30pm Dorjenamjong Empowerment,
The Evergreen Laurel Hotel, Tai-Chun.

03/08 (Fri.) 11:00am Welcome ceremony
at the Karma Kagyu Monastery, Dzo-Dzen, Tainan Hsien.
2:00pm Hevajra puja.

03/09(Sat.) 9:00am Hevajra puja.
2:00pm Hevajra puja.

03/10(Sun.) 9:00am Hevajra puja.
3:00pm Hevajra puja Empowerment (the beginning part).

03/11(Mon.) 9:00am Hevajra puja.
1:00pm Hevajra puja Empowerment (main part).

Shamar Rimpoche Statement on September 11 Attacks.
How to React as a Buddhist to the September 11 Tragedy ?

During the past two weeks as I have traveled to several Bodhi Path centers in the United States, many members have asked me to explain the horrible acts of the terrorists on September 11and to suggest a course of action from the Buddhist perspective. I offer the following thoughts for my disciples’ guidance.

The terrorists who brought about this senseless tragedy are afflicted by ignorance and consequently can be deceived by a blind faith in a belief system that distorts the true spirit of Islam. They do not have the wisdom and proper sense of judgement to determine what is right and wrong. Because of their ignorance and blind faith, people with evil intentions manipulated and misused them. Therefore, just as we should show compassion on the victims, we should also have compassion on the
terrorists due to their ignorance.

When governments and individuals set a future course of action, their motivation or aim is the critical determinant to what is appropriate and morally correct. The seeking of revenge clearly is not acceptable in Buddhist terms. However, if a government or individual must take an action that has harmful effects but that is done for the purpose of preventing evil and benefiting the majority, this is acceptable.

According to Buddha’s teachings on ethics, I believe there are four different combinations of aim/intention and action. Listed from the most evil to the most compassionate, they are:

1) Bad or evil aim-negative or hurtful action
2) Bad aim-benign or positive action
3) Good, realistic aim-destructive or harmful action
4) Good or pure aim-benevolent action

In order to counter terrorism, governments of the world and their
leaders must pursue this goal only with the aim of benefiting everyone, including the ignorant terrorists themselves. If purely benevolent acts are inadequate to achieve this goal, then there is no choice but to engage in narrowly targeted acts designed to root out the evil of the terrorists while inflicting the least amount of harm to the innocent.
This can be accomplished through the use of our wisdom and compassion which we find through logical analysis that is a part of human wisdom.
It is important not to make decisions based on our obscured emotions.

On a personal level, we should not dwell in our sadness or fear over this tragedy. Instead, we should use it as an inspiration to develop our own compassion. We should make wishing prayers for the victims but also expand our wishes to include all beings who have suffered throughout the world. This tragedy must inspire us to achieve a vast compassion for all beings.

September 24, 2001

Teaching cycles and initiations at Karma Migyur Ling – France
web : http://www.montchardon.org

During his stay at Karma Migyur Ling from the 26th to the 30th of July 2001, Shamar Rimpoche gave a teaching on the " wishing prayers of mahamudra". This text, written by the third Karmapa is a summary of the path leading to enlightenment, including specific explanations on the nature of the mind.
Shamar Rimpoche expressed his joy to give this teaching for this occasion, since he explained he had just completed a few days ago the commentary of this very text : this situation created an excellent tendrel.
Both beginners and advanced students found insights to increase their understanding of the ultimate nature of reality.
On Saturday 28th of July, Shamar Rimpoche gave the empowerment of Buddha Amitabha.

Teaching cycles and initiations at Dhagpo Kundreul Ling – France
web : http://www.dhagpo-kundreul.org

During his last visit to Kundreul Ling in July 2001, Shamar Rimpoche transmitted the initiations and loungs to all retreatants getting ready to start the coming three years retreat. In addition, he transmitted the extensive Bodhisattva¹s vows according to the ligneage of the Profound Vision of Manjushri and Nagarjuna, which is an exceptional event. (It is only the second time that Shamar Rimpoche has given this type of vows in the Western World). Therefore this was a source of inspiration and practice for everybody, as well as a way to create a connection between the new retreatants and those who are continuing the activity outside the retreat centers.

Shamar Rimpoche has also blessed the great Buddha statue which is now full of blessings and which will be the center point of all practices and all offerings, turning this building into an authentic Buddhist temple from now on.

Lastly, on July 24, Shamar Rinpoché lead the Mahakala Puja in the great temple, newly consecrated. All retreatants -men and women- all lamas and drouplas, all the parents, friends, sponsors were gathered for a last farewell practice before each retreatant went to the retreat centers and start their practices.

To end this day, the droupeuns have closed the various droupkangs. Shamar Rimpoche left Le Bost the following day for Montchardon.

Teaching cycles and initiations at Dhagpo Kagyu Ling – France
web : http://www.dhagpo-kagyu.org

From July 2 – 8, 2001, Kunzig Shamar Rimpoche, in the presence of lama Sherab Gyaltsen Rinpoche , lama Jigme Rinpoche and the lamas and druplas of Dhagpo gave teachings and initiations at the european center of the Gyalwa Karmapa in Dordogne, France.

Kunzig Shamar Rimpoche arrived on the evening of July 1 and began teaching on the meditations of shine and laktong immediatly the next morning.

On July 5, about three hundred people came to receive the initiation of Milarepa, and on Sunday, Kunzig Shamar Rimpoche gave the Dorje Sempa initiation (transmission of Marpa) to more than three hundred fifty people.

In accordance with the wishes of Kunzig Shamar Rimpoche , a big event was organized to celebrate the silver jubilee of Dhagpo Kagyu Ling. Musicians , singers, puppeteers, mimists and story – tellers came and performed for the many practitioners and benefactors who had arrived to participate in the celebrations.

The evening of thanksgiving, which was held in gratitude for all those, who over the years had supported the growth of the center, ended with a spectacular fireworks display.

Kunzig Shamar Rimpoche left the center on Monday July 9, after having given his blessing to the sangha and student – practitioners of Dhagpo.

June 17, Natural Bridge, Virginia Bodhi path Buddhist center stupa consecration.
On Sunday, June 17, 2001, the Stupa at the Bodhi Path Buddhist Center in Natural Bridge, Virginia was consecrated in a ceremony performed by :

Shamar Rimpoche
head of the Karma Kagyü School of Tibetan Buddhism and 14th holder of the Red Crown, a lineage of incarnate lamas beginning in the 14th century;

H.E. Beru Khyentse Rinpoche
the third incarnation of the great meditation master, Jamyang Khyentse Wangpo, who was recognized at age eight by H.H. the 16th Karmapa;

V.V. Lama Sherab Gyaltsen Rinpoche
high lama and retreat master of the Karma Kagyü School of Tibetan Buddhism.

Bodhipath web site : http://www.bodhipath.org

During 16th – 17th March Shamarpa Rinpoche was present during the International Karma Kagyu Conference that was held in Kathmandu. After the conference he stayed in Kathmandu for a few days. During these few days many devotees visited him.

Apart from the names of the monasteries registered during the conference, an association of thirty more monasteries from Helembu (Nepal) came and put forth their support for Shamar Rinpoche and His Holiness Karmapa Trinley Thaye Dorje.

After that Shamar Rinpoche visited Kalimpong to inspect the Shedra (monk’s college) that is on the verge of its completion. During this week he also went to the residence of H.H. Karmapa Thaye Dorje and had an audience with Him.

After that he came back to Kathmandu on the 28th of March. Though his stay was only for a few days, many people came for his blessings. He also went to see the work progress at the foothill of Nagarjuna Hill where the new retreat centre is being built.

Following that he departed for Bhutan on the 2nd of April. There, he will be having audience with the many people including the royal family of Bhutan. He will then proceed towards New Delhi on the 8th of April.

Later during the month Shamar Rimpoche will be going to the United States of America to attend the conference that will be held in Virginia.

The year 2000 ended with the Kagyu Monlam, which was held at Bodhi Gaya starting on December 1. It continued for a week, and Shamarpa Rinpoche led the prayers. Thousands of monks from the Himalayan region and disciples from all over the world were present for the ceremonies. During this auspicious week, Shamarpa Rinpoche donated 50,000 Rupees to the Upasikas from the Thankabir monastery in Bhutan which was developed by the 4^th Shamarpa in the 13^th century. He also advised them to perform the Singjong Puja.

Starting on the January 10, Shamarpa Rinpoche visited the centers in Malaysia and Singapore accompanied by Ven. Shangpa Rinpoche. On arrival in Kuala Lumpur, a large group of people welcomed him. Over the next few days in Kuala Lumpur, he gave some initiations and performed pujas. On January 11, he gave the empowerment and ended the evening’s program with the lighting of the pagoda lamps. On the following days, he gave the Amitabha initiation, Zambala initiation and Green Tara Initiation. He also administered refuge vows for many disciples. After the Green Tara initiation, birds were released.

On January 15 he arrived at Johore Bahru and gave the Avalokiteshwara initiation. The next day he proceeded to Kuching where many disciples greeted him at the airport. While there, he conducted a series of Dharma activities nonstop.

On the same evening as his arrival in Kuching, Malaysia, he accepted the offering of body, speech and mind by the local Dharma committee, members at the centers and guests from the area. Followed by prayers for Lung Ta (Prayer Flags) on the morning of the 17^th, center members assisted in the joyous event of hanging and raising of wind flags at the center to mark the never-ending wishing prayers made for the benefit of all sentient beings. At eight o’clock that evening, Shamarpa Rinpoche performed Nam-To-Shey (Tibetan for the Wealth Bestower who is one of the four guardian kings) Initiation and Fire Puja at the center. The ceremonies went on into late night, and the audience stayed also to receive the blessing of such transmission.

On the evening of January 18, Rinpoche held the Chenrezig inititation and puja connected to the "Mani Project." By the end of the evening many devotees had smiling but tired faces after having personal consultation with Rinpoche in the afternoon and attending the initiation in the evening.

The Mahakala Puja began on January 19 at two o’clock in the afternoon to request the harmonious success of activities from the Kagyu protector. Following this, Shamarpa Rinpoche gave teachings on the Chenrezig (Tibetan for four-armed Avalokiteshwara) practice. He encouraged everyone to practice accordingly and diligently.

On January 20 Rinpoche departed for Singapore where a group of eager followers received and accompanied him to the centre. The next evening Rinpoche conducted the Vajrasattva puja and initiation for which all the members of the center were present. Then on January 21, he gave a teaching on meditation relating to the Mahamudra.

The 23^rd being the eve of the Chinese New Year, the Mahakala puja was performed. The next morning the Buddha Sakyamuni and 16 Arahats Puja was performed along with the long -life prayers for the 17^th Karmapa Thaye Dorje. Many people came to wish Rinpoche New Year greetings throughout the day. On the last day of his stay in Singapore, Shamar Rimpoche along with Shangpa Rinpoche initiated the Children Dharma Class. The next morning Rinpoche left for India.

For a week or so at the end of February, Rinpoche taught Dode Gyen at the University of Hong Kong. Last fall he also lectured at this university.