Change is continuous. Day by day, one season slips into the next. Day turns into night and night to day. Buildings don’t suddenly grow old; rather, second by second, from the moment they’re constructed, they begin to deteriorate….Think of beings inhabiting this universe. How many people born a hundred years ago are still alive?… We see the play of impermanence in our relationships as well. How many of our family members, friends, people in our hometown, have died? How many have moved away, disappearing from our lives forever? … At one time we felt happy just being near a person we loved. Just to hold that person’s hand made us feel wonderful. Now maybe we can’t stand him, don’t want to know anything about him. Whatever comes together must fall apart, whatever once fathered must separate, whatever was born must die. Continual change, relentless change, is constant in our world.

— Chagdud Tulku Rinpoche


His Holiness the 17th Karmapa, Ogyen Trinley Dorje

Day 4 (Final Day): Empowerment of 1000 Armed Avalokitehshvara – Delhi, India (25th June 2016)

His Holiness the 17th Karmapa, Ogyen Trinley Dorje

Day 3: 108 Green Solutions in Our Daily Life – Delhi, India (24th June 2016)

Uncompromising Truth for a Compromised World

by 5th Samdhong Rinpoche, Lobsang Tenzin

Today when we talk about the Buddha’s teaching of selflessness or the not-self or Shunyata, people mostly cannot comprehend the real connotations of these teachings. And they always fall into the error of negating the relative self. When you speak of selflessness, they take it to mean that they are completely devoid of self, that self does not exist at all.

It is only in Buddhism and in some non-Buddhist Indian traditions that the Truth is classified into two levels: the Ultimate Truth and the Relative Truth. And these two need to be understood at their respective levels. They are two sides of one coin, yet they differ vastly. The key point is that, if you deny the relative truth, then you cannot realise Shunyata, but will fall into nihilism instead: the negation of everything.

The Buddha does not negate the relative existence of anything, but teaches that whatever exists in the relative or conventional sense, exists interdependently and the common-sense of the interdependent nature of things cannot be denied by anyone. It is truth; it is a fact. Things do not exist as we view them in this moment, we who do not realise the true nature of existence. The ordinary person views phenomena as existing by their own nature, complete and independent in themselves. They impute the quality of inherent existence to these phenomena, as they do to the self. But the fact is that relative phenomena, including the self, exist in interdependence on each other and on a myriad bases. This quality of interdependence does not imply that relative phenomena simply do not exist at all, but only that their existence is not inherent to themselves. In simple terms, if you remove the interdependent factors of which phenomena consist, the phenomena themselves would disappear because they have no inherent existence of their own, or from their own side. So unless you clearly recognise what is to be negated and what is to be affirmed, there is every chance of descending into nihilism. In this case, what is to be negated is the notion that relative phenomena exist absolutely. On the other hand, it is equally important to affirm that they exist relatively or conventionally. It is important to take care and be very cautious about this; that you should not negate the relative existence of self. But the self which we conceive of now as an absolute entity having independent existence from its own side is to be negated.

So, unless you very profoundly see how you conceive yourself, you will fall into the error, either of absolutism or of nihilism. But if your understanding of self is profound, then you can very easily negate the notion of an inherently-existent “I,” and that negation is Shunyata.

The simple negation of inherent or independent existence is Shunyata. The way we conceive of self, the way we conceive of phenomena, need to be very precisely and clearly recognised. Then you will realise that it is completely different from the real nature of the existence of self. So, it is quite a difficult process of analysis. But unless and until you realise what is to be negated, it is very dangerous to negate anything. You might negate the whole thing, and then you would fall down into nihilism.

So, it is very difficult to verbalise; but through meditation, through observation, you will realise how you conceive the self. It is not yourself which you negate, but that self of which you have formed a conception: that conception is to be negated.

At this moment, if somebody calls you or addresses you, you immediately conceive a self which is almost identical with body, mind, and speech: the gross combination. But you never conceive of self as something very subtle or very different than your conception of it.

Somebody hits you, and you feel that he has hit you, he abused you, he oppressed you: and at that time your conception of “I” is so gross, so monolithic, and so singular. There is the perception of the singularity of “I” which comes forward—a sense of the singular existence of “I,” and that is a misconception, and that misconception is to be negated.

After negating that mode of existence, then you will automatically understand the transitory and interdependent existence of the relative self — and when you realise the relativity of self, it will cease to create attachment or hatred — and it will see, since it is in the right view of self-existence, and it will automatically give you the right view of the existence of others, and then compassion arising from that profound understanding of the equality of all beings will come out naturally.

So, the negation is not negation of the relatively existent self, but the negation is the negation of how we view ourselves right now. That view is to be negated.

In the Canon and in the teachings the self as a whole, as an entity per se, is negated — but at that time the teacher is addressing you directly, attacking, as it were, the way you perceive yourself. It is a method for finding that which indeed is to be negated. So it sometimes seems as though the teachings are negating the total relative self. But we need to separate the teaching technique from the object which it seeks to accomplish. We need to separate these two and identify the object which is to be negated. Only then can the reality of selflessness be realised.


All of the mundane and supramundane good qualities of the Mahayana and Hinayana are the result of serenity and insight…. An undistracted mind is mental one-pointedness, the serenity aspect, while accurate reflection on facts and meanings refers to discerning wisdom, the insight aspect. Thus, you must achieve all good qualities of the two vehicles through both (1) sustained analysis with discerning wisdom and (2) one-pointed focus on the object of meditation. You do not achieve them through one-sided practise of either analytical meditation or stabilising meditation.

— Lama Tsongkhapa


Larung Gar Buddhist Academy

China issues demolition order on world’s largest religious town in Tibet


His Holiness the 17th Karmapa, Ogyen Trinley Dorje

Day 2 (PM): Intelligent Choices – Delhi, India (23rd June 2016)

His Holiness the 17th Karmapa, Ogyen Trinley Dorje

Day 2 (AM): Love and Compassion – Delhi, India (23rd June 2016)






这样的人,来世可能也还是个比较富有的人,不能生为富有的人类,也会生为富有的其它众生。比如像喜欢珠宝的人,这辈子做过一点善事,下辈子就会报,生下来身上还带着珍珠,变成珍珠蚌;或者变成珊瑚虫,守着一大堆珍贵的珊瑚,一生下来就很“富有”。喜欢房子的人可能就投胎成乌龟、王八、海螺、贝壳、蜗牛这些生物,一生下来就带着壳,各式各样的 “房子”有很多,都很漂亮,花花绿绿的,还有双层的。几百斤重的龟都有啊,它的壳上千年都不坏,前世一定也做了不少放生,要不然命哪有那么长?所以很多时候,你积的德不一定会成熟获得暇满人身,可能是成熟在其它方面了。







Cultivate the thought of loving- kindness, for by cultivating loving-kindness, ill will is banished forever. Cultivate, too, the thought of compassion, for by cultivating compassion, you will find harm and cruelty disappear.

— Buddha