The Basis for Practice is the Bodhicitta: Dilgo Khyentse

The following is respectfully quoted from “Enlightened Courage” by Dilgo Khyentse Rinpoche:

As a preliminary to this teaching, we must consider three things: the preciousness of being born a human being, the fact of impermanence and the problem of samsaric existence.

Human Birth

We are at the moment in possession of a precious human existence endowed with eighteen characteristics which are very difficult to obtain. If the teachings of the Buddha are practiced correctly, then it is as the saying goes:

Used well, this body is a ship to liberation,
Otherwise it is an anchor in samsara.
This body is the agent of all good and evil.

From the point of view of one who seeks enlightenment, it is far better to be a human being than to be born even in the heavens of the gods, where there is nectar to live an and all wishes are granted by the wish-fulfilling tree; where there is neither fatigue nor difficulty, neither sickness or old age. It is as humans, possessed of the eight freedoms and ten endowments, and not as gods, that every one of the thousand Buddhas of this age has attained, or will attain, enlightenment. This human existence, moreover, is not to be achieved by force or mere chance; it is the result of positive actions. And because it is rare for beings to accomplish positive actions, a precious human existence is indeed difficult to obtain. Nevertheless, we have now managed to be born into such a state; we have encountered the Buddhadharma, have entered the path and are now receiving teachings. But if we are unable to practice them, simply listening to the teachings will not in itself liberate us from samsara, and will be of no help to us when we are confronted by the hardships of birth, disease, old age and death. If we do not follow the doctor’s prescription when we are sick, then if if the doctor sits constantly by our side, the pain will not go away.


As we have just said, if we neglect to practice the teachings, they will be of no use to us. Moreover our lives are fragile and impermanent, and because death and its causes are uncertain, we may succumb at any moment. We may think, “Oh, I will practice when I am older, but now while I am young, I will live an ordinary life, making money, getting the better of my rivals, helping my friends and so on.’ But the fact is we might not live to be very old. Just think for example of people who were born at the same time as ourselves. Some might have died as children, some as adults, at their work and so on. Our own lives might not be very long either.

Furthermore, a human existence, in comparison with that of an animal, seems almost impossible to achieve. If you examine a clod of earth in summer, you might find more creatures in it than the population of the whole of France! That is why we say that, in terms of numbers alone, a human birth is difficult to obtain. So we should make up our minds that we will practice the Dharma instead of throwing our lives away in meaningless activities.

To use our human lives to accomplish the Buddhadharma, is like crossing the ocean in search of costly jewels and afterwards returning home with every kind of precious thing; the difficulties of the trip will have been well rewarded. It would be a shame to come back empty-handed! We are now in possession of a precious human form and have discovered the Teachings of the Buddha. Through the blessings and kindness of teachers it is now possible for us to receive, study and practice the Doctrine. But if we are preoccupied only with the worldly activities of this life: business, farming, prevailing over enemies, helping friends, hoping for an important position and so on–and we die before we have made time for spiritual practice, it would be just like coming home empty-handed from the isle of jewels. What an incredible waste! Therefore we should think to ourselves, ‘I am not going to miss my chance. While I have this precious opportunity, I will practice the Dharma.’ Of course, the best thing would be to practice for the whole of our lives; but at least we should take refuge properly, for this is the essence of the Buddhadharma and closes the door to the lower realms. It is the universal antidote that can be applied in any kind of difficulty, and to practice it is therefore most important.

Although, for the moment, you do not understand me, due to the difference of our languages, you are all aware that I am giving you some instruction. After I have gone, everything will be translated for you and perhaps you will think, ‘That Lama taught us something important; I must put it into practice.’ If you really do so, in your lives from day to day, then my explanation will have had some point to it. So please take it to heart.

The defects of samsara

The experience of happiness and suffering comes about as the result of positive and negative actions; therefore evil should be abandoned and virtue cultivated as much as possible.

Even the tiniest insect living in the grass wishes to be happy. But it does not know how to gather the causes of happiness, namely positive actions, nor how to avoid the cause of suffering, which is evil behavior. When animals kill and eat each other, they instinctively commit negative actions. They wish for happiness, but all they do is to create the causes of their misery and experience nothing but suffering. This is the measure of their ignorance and delusion. But if the truth were really shown to them, then without a care even for their lives, they would accomplish that very virtue which they would recognize as the source of their own happiness. The essence of the Buddha’s teaching is to understand clearly what behavior is to be adopted and what is to be rejected.

Abandon evil-doing,
Practice virtue well,
Subdue your mind:
This is the Buddha’s teaching.

At the moment, we are all caught in the state of delusion, and so we should acknowledge all the negative actions we have perpetrated throughout our many lives until the present time. And from now on, we should turn away from all such actions big or small, just as we would avoid getting thorns in our eyes. We should constantly be checking what we do: any negative action should be confessed immediately, and all positive actions dedicated to others. To the best of our ability, we should abandon wrongdoing and try to accumulate goodness.




How to Use Humiliation on the Path: Commentary by H.H. Dilgo Khyentse Rinpoche

The following is respectfully quoted from “The Heart of Compassion” by His Holiness Dilgo Khyentse Rinpoche:

ii. How to use humiliation on the path

The next section considers how we may deal with receiving humiliation in return for kindness.


Even if my peers or my inferiors
Out of pride do all they can to debase me,
To respectfully consider them like my teachers
On the crown of my head is the practice of a bodhisattva. 

Someone with your own ability or status, or an inferior without any good qualities, might–despite being treated politely and considerately by you–criticize you contemptuously out of pure conceit and arrogance, and try to humiliate you in various ways. When such things happen, do not be angry or upset, or feel badly treated.

Instead, see and respect such people as kind teachers showing you the path to liberation. Pray that you may be able to do them as much good as possible. Whatever happens, do not wish for a moment to take your revenge. The capacity to patiently bear scorn and injury from those who lack your education, strength and skill is particularly admirable. To remain humble when patiently bearing insults is a very effective way of countering your ingrained tendency to be interested only in your own happiness and pleasure.

Never be proud, but instead take the most humble position and regard everyone as being above you, as though you were carrying them on your head. It is said, “Carrying all beings above one’s head is the torch and banner of the bodhisattvas.”

The great teacher Drom Tönpa Gyalwai Jugne would circumambulate even a dog on the side of the road, in recognition of the buddha nature that, like all beings, it possessed.

Change and Continuity: from “Journey to Enlightenment”

The following is respectfully quoted from “Enlightened Journey: the Life and World of Khyentse Rinpoche” by Matthieu Riccard:

Change and Continuity
The Spiritual Legacy

Transmission and continuity are key points in the Buddhist tradition. The living teachers must not die out; true spiritual realization must be imparted from teacher to disciple. Great Tibetan masters are not isolated mystics. Their wisdom, rooted in the fertile earth of their own confidence and perseverance, has slowly ripened in the sun of their teacher’s blessings and wisdom. There are many ways to please one’s teacher and repay his kindness, but the way considered best of all is to put his teachings into practice until genuine realization dawns in one’s own mind.

Of this way, Khyentse Rinpoche’s life was a perfect example. Besides his two main teachers, he studied with more than fifty outstanding masters from all schools of Tibetan Buddhism. Having entirely integrated the teachings into his own being, he could then impart them to thousands of disciples. Among those disciples, a few became true holders of the teachings, his spiritual heirs, and are continuing the lineage today.

Trulshik Rinpoche, born in 1924, is not simply a lineage holder; he is also the principal depository of Khyentse Rinpoche’s “mind treasures,” as specifically predicted in the texts of these treasures. He is also the main bestower of monastic vows in the Nyingma lineages and has ordained several thousand monks.

in the 1960’s, after a pilgrimage to Namo Buddha in Nepal, Khyentse Rinpoche dreamt one night that he was climbing a lofty mountain. At the summit was a small temple. He entered, and inside, side by side, his own former teachers–the three main lamas of Shechen monastery: Shechen Gyaltsap Rinpoche, Shechen Rabjam, and Shechen Kongtrul. Khyentse Rinpoche prostrated himself before them and, singing in sorrowful verse, asked them how they had suffered at the hands of the Chinese (all three of them having perished in Chinese jails in the early sixties). With one voice they replied, also in verse, saying, “For us birth and death are like dreams or illusions. The absolute state knows neither increase nor decline.” Khyentse Rinpoche expressed his wish to join them soon in the buddhafields, since he saw little point in remaining in a world where the teachings were vanishing fast and most teachers were but spurious impostors. At this point, Shechen Kongtrul, gazing at Khyentse Rinpoche with a piercing stare, said, “You must toil to benefit beings and perpetuate the teachings until your last breath. Merging into one, the three of us will come to you as a single incarnation, a helper to fulfill your aims.”


Friends and Enemies: Excerpt from “The Heart of Compassion…” commentary by Dilgo Khyentse Rinpoche

The following is an excerpt from “The Heart of Compassion: Thirty Seven Verses on the Practice of a Bodhisattva”:

On a practical level, however, the mere fact that you feel compassion
for them is of no use whatsoever to all those beings. So, what can you
do to actually help them? You now have a human existence with all its
freedoms and advantages, and especially the immense fortune of having
encountered and started to practice the supreme Dharma. You have met
an authentic spiritual teacher and are in the process of receiving
teachings that will enable you to reach buddhahood in a single
lifetime. To make full use of this precious opportunity, you must not
only listen to the teachings but also put them into practice. That way
your feelings of compassion can be put to work, to the point that you
will eventually be able to bring all living beings to enlightenment.
As things are at present, however strongly you may want to help
others, you are a beginner and lack the capacity to do anything much
for them. The first step you need to take toward being really useful
to others, therefore, is to perfect yourself, by training and
transforming your mind.

The way you are now, your mind is powerfully influenced by the
clinging attachment you have to friends, relatives, and anyone who
brings you satisfaction, and by your hostile feelings toward whoever
seems to go against your wishes and toward all those who prevent you
from acquiring wealth, comfort, and pleasure and whom you therefore
regard with aversion as enemies. ln your delusion, you do whatever you
can to benefit yourself and those you like, and try to overcome and
eliminate all those you consider enemies with such aversion that you
can hardly bear even to hear their names. Over countless lifetimes you
have been dragged into samsara, this vicious ocean of existence, and
carried away by these strong currents of attachment and aversion.
Attachment and aversion are the very cause of samsara, the very reason
for our endless wandering in the circle of existence.

Consider carefully what you mean by friends and enemies. When you look
into it, it is obvious that there are no such things as permanent.
enduring friends or enemies. Those you think of as friends have not
always been so. Indeed, they may well have been your enemies in the
past, or they could become your enemies in the future. There is
nothing certain about it. Why should you be so compulsively attached
to particular people? Are not all your relationships temporary? In the
end, whatever may happen during your life, the time will come for you
to die. Then you will have no choice but to part from everyone,
regardless of whether you feel attachment or aversion for them. But
everything you have done in your lifetime, all those actions motivated
by attachment and aversion, will have created within you a force that
will then propel you to the next life, in which you will experience
their result.

So, if you want to travel the path to buddhahood, give up attachment
to friends and relatives, and hatred for enemies. Regard all beings
with impartial equanimity. If people now seem to be either friends or
enemies, it is just the result of past connections and actions. To
ascribe any solid reality to those  feelings of attachment and
aversion, arising as they do from mistaken and confused perceptions,
is just delusion. It is like mistaking a rope, lying in your path in
the twilight, for a snake-you might feel afraid, but that does not
mean your fear has any real basis. The rope never was a snake.

First, Study the Preliminaries: from “Enlightened Courage” by Dilgo Khyentse Rinpoche

The following is respectfully quoted from “Enlightened Courage” by Dilgo Khyentse Rinpoche:

First study the preliminaries.

Consider all phenomena as a dream.
Analyse the unborn nature of awareness.
The antidote will vanish of itself.
The nature of the path rests in the alaya.
In post-meditation, consider phenomena as illusory.
Train to give and take alternately;
Mount them both upon your breath.
Three objects, three poisons and three roots of virtue.
In all your actions, train yourself with maxims.
Begin the training sequence with yourself.
When all the world is filled with evils,
Place all setbacks on the path of liberation.
Lay the blame for everyone on one.
Reflect upon the kindness of beings.
Voidness is the unsurpassed protection;
Thereby illusory appearance is seen as the four kayas.
The best of methods is to have four practices.
To bring the unexpected to the path,
Begin to train immediately.
The pith instructions briefly summarized:
Put the five stages into practice.
On how to die, the Mahayana teaches
These five strengths. It matters how you act.

All Dharma has a single goal.
Rely upon the better of two witnesses.
Always be sustained by cheerfulness.
With experience you can practice even when distracted.

Always train in three common points.
Change your attitude and maintain it firmly.
Do not discuss infirmities.
Do not have opinions on other people’s actions.
Work on the strongest of your defilements first.
Give up hoping for results.
Give up poisoned food.
Do not be hidebound by a sense of duty.
Do not meet abuse with abuse.
Do not wait in ambush.
Do not strike at weaknesses.
Do not lay the dzo’s burden on the ox’s back.
Do not praise with hidden motives.
Do not misuse the remedy.
Do not bring a god down to the level of a demon.
Do not take advantage of suffering.

Do everything with one intention.
Apply one remedy in all adversity.
Two things to be done, at the start and at the finish.
Bear whichever of the two occurs.
Even if it costs you your life, defend the two.
Train yourself in three hard disciplines.
Have recourse to three essential factors.
Meditate on three things that must not deteriorate.
Three things maintain inseparably.
Train impartially in every field;
Your training must be deep and all-pervading.
Always meditate on what is unavoidable.
Do not be dependent on external factors.
This time, do what is important.
Do not make mistakes.
Be consistent in your practice.
Be zealous in your training.
Free yourself by analysis and testing.
Don’t take what you do too seriously.
Do not be bad tempered.
Do not be temperamental.
Do not expect to be rewarded.

This distilled essence of instruction,
Which transmutes the upsurge of the five degenerations
Into the path of enlightenment,
Was handed down by Serlingpa.
Having roused the karma of past training,
And feeling powerfully inspired,
I disregarded suffering and censure
And sought out the instructions to subdue my ego-clinging;
Though I may die, I shall now have no regret.

Why Recite Mantra?

From HHDilgo Khyentse Rinpopche:

Why is it so important to recite Mantras and what are they? Just as we visualize ourselves as a deity and the surroundings as a buddha-field in order to purify our impure perception of form, we recite mantras to purify our impure perception of sound. Mantra is a Sanskrit word that means “to protect the mind” since, while reciting mantras the mind is protected from its ordinary deluded thoughts. – HH Dilgo Khyentse Rinpoche.

The General Preliminaries: by His Holiness Dilgo Khyentse Rinpoche


The following is respectfully quoted from “The Excellent Path to Enlightenment” by His Holiness Dilgo Khyenste Rinpoche:

The main source of progress on the path is devotion, so begin each session by visualizing in the sky before you, or above your head, your root teacher in the form of Guru Padmasambhava, resplendent with wisdom and smiling compassionately, seated in the midst of a mass of rainbow light. Then with fervent devotion say three times, “Lama Kyeno!” — “Guru, you know everything! I am in your hands!”–and ask him to bless you so that you achieve complete realization of the profound path this very life. Rays of light emanate from the Guru, removing the veil of ignorance and filling you with blessings.

Then reflect on the six topics that make up the outer or general part of these preliminaries. First, reflect upon the rarity of human existence; this will turn your mind towards the Dharma. Second, contemplate death and impermanence; this will make you realize how urgent it is to practice the Dharma, and will spur you to endeavor. Next, reflect on the third topic, the law of karma, of cause and effect, actions and their results, so that you understand clearly how this law works. After that, reflection on the fourth topic will help you recognize that the deluded condition of samsara is never without suffering. With the fifth, you should recognize that through receiving and practicing the teachings you can free yourself from samsara and ultimately reach the unsurpassable level of omniscience, or enlightenment. Finally, you should recognize that in order to achieve that level you have to rely on the blessings and instructions of a spiritual leader.


Ask yourself how many of the billions of inhabitants of this planet realize how rare it is to have been born a human being. How many of those who realize this think of using this chance to practice the Dharma? How many of these actually start to practice? How many of those who start continue to practice? How many of those who continue attain ultimate realization? The number of those who attain ultimate realization is like the number of stars you can see at daybreak compared to the number you can see on a clear night.

There are various kinds of human existence. Some are wasted in ordinary pursuits and some are used to progress towards enlightenment. Human birth can only be called precious when one is free to practice the Dharma and has met all the favorable conditions for doing so. So to have the opportunity to practice the Dharma we need to be free from the eight unfavorable conditions. These are: to be born in the hells, the realm of the pretas or hungry ghosts, the animal kingdom, among barbarians, among the long-lived gods or among those with erroneous views, or in a dark age where the Buddha has not appeared, or as someone who is mentally deficient and incapable of understanding the Dharma. But simply to be free from these is not enough. We also need ten favorable conditions, five that depend upon ourselves and five that depend upon others.

The five intrinsic conditions arising from our own situation are: to be born a human being, to be in a place where we can find the Dharma, to have all our faculties, not to live and act in a completely negative way, and to have faith in those worthy of faith.

We need to be born a human being, as this is the only state of existence in which there is enough suffering to give us an acute desire to be free from samsara, yet not so much suffering that we no longer have the opportunity to free ourselves through the practice of Dharma.

We need to be born in what is called a “central land,” meaning a place where the Buddha’s teachings exist. Otherwise, we have no chance of encountering these teachings and progressing along the path.

We need all our faculties so that we can study, reflect on, and practice the Dharma. If we were blind, for instance, we might not be able to read the teachings; if we were deaf, we would not be able to hear them.

We need to lead our lives in a positive way. If our lives are dominated by negative actions–if, for example, we are hunters or thieves, or spend our lives fighting wars–that naturally leads in the opposite direction from the positive conditions needed for Dharma.

We need to have faith and confidence in those who can guide us along the path to enlightenment, namely the Three Jewels and a spiritual teacher.

The five external conditions that depend upon others are: a Buddha must have appeared in the kalpa or aeon in which we are living; the Buddha must have taught the Dharma; the teachings must still be present; they must be practiced; and we must have a spiritual teacher to guide us.

Al this constitutes a human birth endowed with all the freedoms and favorable conditions for practicing the Dharma. That is what we call a precious human birth. Why is it precious? Because by using this human birth, enlightenment can be achieved in this very lifetime. All the great accomplished beings of the past were born ordinary beings, but, by entering the door of Dharma, following a realized teacher, and devoting their whole lives to practicing the instructions they received, they were able to display the enlightened activities of great Bodhisattvas.

If we examine the six realms of samsara one by one, we can see that, except in the human realm, the obstacles to Dharma practice are too strong. In the inferior realms such as the hells, suffering is so intense that it is impossible for the mind to contemplate and practice the teachings. In the celestial realms, where beings can fly through the sky, feed on ambrosia and enjoy all sorts of pleasures, the conditions might seem more favorable. But because the beings there are so enticed and distracted by these things, and their suffering is so minimal, they never get tired of samsara and therefore never think of practicing the Dharma. So if we do not use the precious opportunity of a human existence, we cannot but go downwards, like a stone rolling down a hill.

A Brief Biography of Dilgo Khyentse Rinpoche: Tulku Thondup


The following is respectfully quoted from “The Collected Works of Dilgo Khyentse Rinpoche” published by Shambhala Publications

A Brief Biography of Dilgo Khyentse Rinpoche by Tulku Thondup:

Kyabje Dilgo Khyentse Rinpoche Tashi Paljor (1910-1991) was one of the few great lineage holders, writer, teachers, and transmiters of teachings and powers of Nyingma tantras in general and Longchen Nyingthig in particular who reached numerous disciples in Tibet, India, Nepal, Bhutan and the West.

He is also known as Gyurme Thekchok Tenpe Gyaltsen, Jigme Khyentse Özer, and Rabsel Dawa.

He was born on the thirteenth of the fourth month of the Iron Dog year of the fifteenth Rabjung (1910) in the family of Dilgo, a minister (nyerchen) of the king of Dege in the Nyö clan in Dan Valley. His father was Tashi Tsering. It was the very day that the great master Mipham Namgyal and his disciples were performing the feast ceremony at the completion of his one-and-a-half month teaching on his Commentary on Kalachakra at Dilgo. Mipham immediately gave pills of Sarasvati, the female Buddha of wisdom, with the sacred letters DHIH and HRIH to the baby to eat even before tasting his mother’s milk. About a month after the birth, Mipham gave empowerments for purification and longevity and named him Tashi Paljor. Since then until Mipham died at the beginning of 1912, Khyentse was given blessed substances continuously.

When he was only four months old, Ngor Pönlop Loter Wangpo recognized him as the tulku of Khyentse Wangpo. At the time of the death of Mipham, Shechen Gyaltsap Pema Namgyal (1871-1926) saw him and asked the family to give him to Shechen.

At the age of six, he was accidentally burned badly in a fire and was seriously ill for about six months, which caused him to take ordination as a novice.

When he was fifteen, Gyaltsap recognized him as a tulku of Khyentse Wangpo, enthroned him at Shechen Monastery, and named him Gyurme Thekchok Tenpe Gyaltsen. He also gave him numerous transmissions, including those of Dam-ngagk Dzö and Nyingthig Yabzhi. From Khenpo Pema Losal of Dzogchen he received transmission of Longchen Nyingthig. From Adzom Drukpa, he received teachings on Longchen Nyingthig Ngöndro.

With Khenpo Zhephen Chökyi Nangwa (Zhen-ga) of Dzogchen, Khenpo Thubten Chöpel (Thupga) of Changma hermitage, Dza Mura Asanga, Abhidharma, Yönten Dzö, the commentaries of Guhyagarbha-mayajala-tantra, and many others. Khenpo Thugpa recognized him as the tulku of Önpo Tenzin Norbu (Tenli).

Then from Khyentse Chökyi Lodrö he received the transmission of Sakya, Kagyu, Geluk and Nyingma teachings, including Rinchen Terdzö, Nyingthig Yahzhi, Longchen Nyingthig, and Lama Gongdu. From Khenpo Tendzin Dargye of Shechen he received transmission of the nine volumes of Jigme Lingpa. From Shechen Kongtrul (1901-1959) he received transmissions of the thirteen volumes of Minling cycle. He received teachings of all the Buddhist traditions of Tibet from over seventy teachers. Among them, Shechen Gyaltsap and Khyentse Chökyi Lodrö were his principle teachers.

Starting from the age of eighteen, for twelve years he stayed in solitary places and practiced various teachings, including Three-Root Sadhanas of Minling Terchen and Lonchen Nyingthig.

Throughout his life he dedicated himself to giving teachings and transmissions to all, whoever came to receive them. He wrote that by the age of sixty-four, he had given empowerments of Nyingthig Yabzhi and Longchen Nyingthig over tend times. From the age of forty till eighty-two he gave discourses on Chokchu Münsel, the commentary on Guhyagarbha by Longchen Rabjam at least once a year, and gave extensive commentaries on Jigme Lingpa’s Yönten Dzö. Among countless other teachings, he gave five times the transmission of the Rinchen Terdzö, four times those of the Nyingma Kama, and thrice that of Dam-ngak Dzö,  and twice that of Kanjur.

Rinpoche and his consort, Khandro Lhamo, had two daughters. His daughter Chime’s son is the seventh Shechen Rabjam.

At the invitation of the royal family of Bhutan, he spent years in Bhutan teaching and transmitting the teachings.

Since the early 1960’s, he single handedly maintained and propagated the unique nonsectarian tradition of Khyentses, and tirelessly with the continuity of a stream he spread the teachings by traveling, teaching, practicing, and building monuments without any pause, for the sake of Dharma and people.

In 1980 he built Shechen Dargye Ling Monastery (a name he took from his monastery in Tibet) at Bodhnath in Nepal, an elaborate complex with over two hundred monk-students. In 1988 he established a shedra at the new monastery, where monks are studying scholarly texts.

Starting in 1975, he visited many countries in the West many times and taught various levels of teachings and transmissions. Also he established Tekchok Ösal Chöling, a Dharma center in France. He visited Tibet three times from exile to teach and to help in rebuilding the monasteries and the faith in his homeland.

He conferred on the fourteenth Dalai Lama many empowerments and teachings on the commentaries of Guhyagarbha and Yönten Dzö and oral teachings of Dzogpa Chenpo combined with teachings on Yeshe Lama.

He discovered many teachings and sadhanas as terma and wrote many scholarly texts and commentaries on various subjects, totaling twenty-three volumes. Among his writings on Longchen Nyingthig are a commentary on Palchen Düpa and Wangki Chokdrik.

At the age of eighty-one, at three A.M. on the twentieth of the eighth month of the Iron Sheep year (September 28, 1991, his enlightened mind merged in to the ultimate openness at a hospital in Thimbu, the capital of Bhutan. Since then, his monastery in Nepal has been presided over by his Dharma heir and grandson, Rabjam Rinpoche, Gyurme Chökyi Senge.

He was one of the greatest learned and accomplished masters of Tibet of our age. He was tall and giant. When he was among other masters, he stood like a mountain in the midst of hills or shone as the moon among stars, not because of his physical prominence, but because of the breadth of his scholarship and depth of his saintliness. When he gave teachings, it was like the flow of a river, with hardly any pause. If strangers heard his lectures, their first impression might be that he was reading a beautiful text from memory, as the words of his talks were poetry, his grammar was perfect, and the meaning was profound.

Another most astonishing feature was his memory. He remembered not only scholarly and liturgical texts and details about his teachers and friends, but also those people whom he had seen only once years earlier.

His kindness was boundless, and there was room for everybody. Whenever I had an audience, he gave me the feeling that there was a place for me reserved in his vast mind. If you watched carefully, you got the feeling that he was always in the meditative or realized wisdom of openness and reaching out to people with the power of compassion, love, and directness, without any alteration.

He practically held the transmissions of all the Buddhist teachings of Tibet, but was constantly searching for additional transmissions, no matter how minor they might be. He had a huge library collection, but never stopped looking for even a page of rare writing. He was also immensely loyal.

In his last trip from Bhutan to Kalimpong, instead of flying he insisted on making the arduous journey by car in order to see an old disciple of his on the way. While that effort might have exhausted the last drops of his physical strength, it would have been his joy and fulfillment, an act of compassion.

Urgyen Tenzin Jigme Lhundrup (b.1993), the grandson of Tulku Urgyen Rinpoche (1919-1996) and the son of Kela Chokling Rinpoche and Dechen Paldron of Terdhe, has been enthroned as the reincarnation of Dilgo Khyentse Rinpoche.

Kyabje Dilgo Khyentse Rinpoche was one of the great Lamas who recognized Ahkon Lhamo Rinpoche

Taking On Suffering: Story of Maitriyogin and the Dog’s Pain


The following is respectfully quoted from “Enlightened Courage” by His Holiness Dilgo Khyentse Rinpoche:

There is a story that one day, when Maitriyogin was teaching, a dog barked at someone, who, losing his temper, threw a stone at it. The dog was hit in the ribs and yelped. Feeling great sorrow for the animal, the teacher cried out and fell down from the throne. “This is taking things a bit too far,” thought his disciples. Knowing what was in their minds, Maitriyogin said, “Look here, at my ribs.” And on his body, exactly where the stone had hit the dog, he had a bruise. He had taken the suffering of the animal upon himself.

The Motivation of a Bodhisattva

As long as space endures, and as long as sentient beings exist.
May I, too, remain, to dispel the misery of the world.  -Shantideva

The following is respectfully quoted from the Preface of “Enlightened Courage” by Dilgo Khyentse Rinpoche:

Bodhisattvas are those who seek enlightenment for the sake of all other beings. Their path is the way of selflessness whereby the mind is trained to go beyond its ordinary self-centered preoccupations and anxieties and learns, by gradual degrees, to place others at the focus of its interest and concern. This altruistic attitude forms the basis and heart of all the Buddha’s teaching of Mahayana, or Great Vehicle…