According to Buddhism, all existents abide in loving-kindness free from concepts in their absolute nature. But the understanding and realisation of that true nature have been covered over by the webs of our own mental, emotional, and intellectual obscurations.

Now, in order to uncover the true nature and its qualities, we must dispel the cover — our unhealthy concepts, emotions, and actions. Through the power of devotion and contemplation, we must uncover and see the true innate enlightened qualities — loving-kindness that is free from concepts — shining forever.

— Tulku Thondup Rinpoche


Tibetan Settlement, Bylakuppe India.

Tibetan flag flying high and free.

Since [true reality] is without discursiveness, it is peace. Since it is peace, it is the sphere of non-conceptual wisdom. Since it is the sphere of nonconceptual wisdom, it cannot be known through something else. Since words do not apply to that which cannot be known through something other [than this wisdom], the very nature of true reality is perfectly beyond the superimpositions of words.

— Bhāvaviveka


After you have heard and understood some teaching – for example, the perfect human rebirth, renunciation, bodhicitta – you must practice it, as that is the purpose of the teaching. Each one of us should practice in accordance with our individual level of mind, or ability. But if we study, study, study, and don’t mix whatever we have understood thoroughly with our minds there will be a Dharma famine in our minds, and we shall suffer from poverty of Dharma. This is what can happen: You live in the middle of a Dharma centre, you study Dharma, but you are a Dharma pauper. So don’t be like that. Use the Dharma that you have studied to change your mind, to be different from before.

— Ling Rinpoche


In the Great Perfection (Dzogchen) teachings, the issue is always whether or not we recognise our true nature and understand that the reflections of that nature manifest as experience. The dream is a reflection of our own mind. This is easy to believe after we wake up, just as the Buddhas know — after they are enlightened — that the entities and objects of samsara are illusory. And just as it takes practise to recognise the illusory nature of dream while asleep, we must practise to realise the illusory nature of waking life.

— Tenzin Wangyal Rinpoche


慧律法师到净土梵音加持 2015年12月19日


His Holiness the Dalai Lama Jangchup Lamrim Teachings 2015. Tibetan Settlement, Bylakuppe, India.

Offering to 32,000 Participants of the Jangchup Lamrim Teachings with His Holiness the Dalai Lama

During the 2015 Jangchup Lamrim teachings (18 Treaties on the Stages of the Path to Enlightenment) with His Holiness the Dalai Lama at the newly inaugurated Tashi Lhunpo Monastery, Lama Zopa Rinpoche offered tea to 32,000 participants, money offerings to the 18,100 Sangha present, and Rinpoche also composed a dedication which was made during these offerings. The cost of this was US$21,273 and made possible through the Preserving the Lineage Fund. Rinpoche commented that all of the thousands of people present were students of the same guru, including the 18,100 ordained Sangha, so the merit of making these offerings was incredible.

This teaching series began in 2012 and concluded with the 2015 event. The teachings themselves are incredibly precious and rare. His Holiness received the transmission by the former incarnation of His Eminence Ling Rinpoche and in this life, Ling Rinpoche, who was the main organizer of this four-year teaching event, requested His Holiness to offer these commentaries and transmission. This is the only time His Holiness has ever given teachings on 18 Treaties on the Stages of the Path to Enlightenment.

At the conclusion there was a long life puja for His Holiness at Tashi Lhunpo Monastery and Lama Zopa Rinpoche offered a silver Dharamchakra on behalf of FPMT and all beings to His Holiness directly.



For aeons, almost everything we think and feel, all our interpretations have been rooted in hope and fear, which in turn, have bound our minds up in turbulent emotions, constraining them to such a degree that we no longer have any control over them. That is why, according to the shravakayana teachings, we need to tame the mind, or from the bodhisattvayana point of view train it to become useful, or from the vajrayana perspective recognise mind.

—  Dzongsar Jamyang Khyentse Rinpoche


Tibetan Settlement, Bylakuppe India.

Relics of Choden Rinpoche.

Every living being wants to be happy, and nobody wants to suffer. Since suffering isn’t a cause but is a result, avoiding detrimental situations won’t eliminate suffering. To eliminate suffering, we need to avoid the causes of suffering. And the causes of suffering are karma and the ensuing mental afflictions that are stored in the ground consciousness as habitual tendencies and that are repeated when causes and conditions prevail. It’s for this reason that the Buddha taught the First Noble Truth, which is: The truth of suffering is that which is to be known. He taught the Second Noble Truth, which is: The truth of the cause of suffering is that which is to be avoided. This means to say that suffering will not end as long as we haven’t abandoned our mental afflictions and given up non-virtuous activities.

— 3rd Jamgon Kongtrul Rinpoche