Karmapa Ogyen Trinley Dorje tends to approach social and political questions through the lens of Buddhist ethics rather than through partisan alignment. He consistently emphasizes nonviolence, compassion, and dialogue as the proper means for addressing conflict, urging that disputes be met with understanding rather than aggression. In relation to Tibet and China, he avoids direct political confrontation and instead highlights the importance of preserving Tibetan culture, language, and religious heritage. His stance is oriented toward reducing fear and hostility, and toward fostering conditions in which mutual respect and cultural continuity can be maintained.

On questions of human rights and social justice, the Karmapa links basic freedoms and dignity to the core Buddhist commitment to alleviate suffering. He speaks of the importance of human rights, religious freedom, and cultural preservation, especially for Tibetans, and encourages charitable activity and social welfare as concrete expressions of compassion. His reflections on inequality and poverty are framed as moral responsibilities rather than ideological positions, inviting practitioners to see social engagement as an extension of spiritual practice. In this way, ethical concern for society becomes inseparable from the path of awakening.

A particularly prominent aspect of his public activity is environmental protection. He has been a strong advocate for conservation, especially in the Himalayan and Tibetan regions, and has promoted sustainable living and eco‑friendly practices in monastic communities. Vegetarianism and the reduction of meat consumption are presented not only as acts of kindness toward animals but also as practical responses to environmental degradation. By interpreting ecological responsibility as a spiritual obligation, he invites followers to see the natural world as a field for cultivating wisdom and compassion.

The Karmapa has also articulated a clear commitment to gender equality within the Buddhist tradition. He supports full ordination for women and calls for expanded educational and leadership opportunities for nuns, challenging long‑standing institutional barriers. This advocacy is grounded in the view that spiritual potential is not limited by gender and that the health of the tradition depends on recognizing and nurturing the capacities of all practitioners. His broader reflections on modern life, including the opportunities and risks it presents, tend to balance openness to change with a caution against materialism and the loss of inner values.