Lama Zopa Rinpoche full length teachings

Lama Zopa Rinpoche emphasizes the importance of first becoming clear about the extremely subtle dependent arising view that things exist merely in name (the Middle Way view). If this view is clear in your mind, then the rest becomes easy. If not, then you may get confused or fall into nihilism.Rinpoche gives instructions on how to meditate on this view. He explains the meaning of “form is empty” and “emptiness is form.” He shows how these lines present the Middle Way view: “form is empty” eliminates the extreme of eternalism; “emptiness is form” eliminates the extreme of nihilism.Rinpoche also describes how to remove obstacles by meditating on emptiness. Whatever problems you have—sickness, relationship problems, business difficulties—look at them as empty. He mentions Kunkyen Jamyang Shepa, who wrote a text about removing obstacles to travel by understanding how these obstacles are dependently arisen. Meditating on the emptiness of the obstacles dispels them, as it purifies the cause of the problem. Thus, meditating on emptiness is very powerful; it is the best protection.For those who missed the morning session, Rinpoche gives the lung of Lama Chöpa. He also gives the oral transmissions of the Eight Verses of Thought Transformation, the Maitreya Buddha mantra, the auspicious prayer, and his name mantra.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche gives the oral transmission (lung) of the Guru Puja. He explains that taking the oral transmission is important because it has the continuity of blessings from Panchen Losang Chökyi Gyaltsen, who completed the path to enlightenment.Rinpoche says that he received the transmission from a few lamas—His Holiness, of course, and also Trijang Rinpoche and Ling Rinpoche.Rinpoche explains the many benefits of having received the transmission. It makes our recitations and explanations to others more powerful and beneficial to the mind. Rinpoche gives an example of the Arya Sanghata Sutra. Reciting this sutra just once after having received the lung has the same benefits as reciting it a hundred times without the lung. Also, when we reach a certain level on the path to enlightenment, there's a point at which you remember all the teachings for which you received the oral transmissions. All these teachings come to your heart instantly. Thus, there are huge differences between having received the lung and not having received the lung. For any prayer we recite, receiving the lung has a great effect.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche begins with a recap of the previous session's topic: to always live life with a bodhicitta motivation. He cites the Kadampa geshes, who say that if we don't do this, life will be a never-ending confession. This is because without bodhicitta, our mind will be self-centered and this causes other negative emotional thoughts (anger, attachment, jealousy, etc.) to arise. Then, we will engage in negative karmas, and our vows will degenerate.Rinpoche says that keeping the mind in the motivation of bodhicitta is like the sun shining in our life. It makes our life beneficial, satisfying, and fulfilling.He urges us to practice Dharma as much as possible with our body, speech, and mind. He gives examples of how to do this by reciting mantras while travelling and playing the Arya Sanghata Sutra CD.Rinpoche says that the first freedom (not being born in the hells) is so precious; similarly, all the rest and each of the richnesses are so precious, so we should not waste our life.He then talks about the second freedom: the freedom to practice Dharma by not being born as a preta. He describes the sufferings of the preta realm and how impossible it is to practice Dharma in this realm. With this freedom, we can achieve the happiness of future lives. Therefore, this second freedom (like the first one) is more precious than mountains of gold.Following this, Rinpoche describes the third freedom: the freedom to practice Dharma by not being born as an animal. He describes how animals cannot understand Dharma even if we tried to explain it to them. In comparison, for us as humans, it is so easy to communicate and understand Dharma. This makes our human life incredibly precious, and we must not waste even a second of it. We must learn and practice Dharma.This session ends with a discussion of the five lay vows and the bestowing of the refuge ceremony.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche begins with a reminder about the previous session's discussion of how beneficial it is to recite the Buddha's past bodhisattva life stories. He also talks about Lupa Rinpoche, a Nepalese lama who inspired many people to do nyung-näs and made a Dharma law that people could not kill animals in his past life.Regarding the Buddha's past bodhisattva life stories, Lama Zopa Rinpoche suggests that they need good chanting. In that way, it would appear in the public's view like singing a song and become even more inspiring. Rinpoche also suggests reading The King of Prayers and The Eight Verses of Thought Transformation for those occasions (birthdays, weddings, etc.). It's also good to set up extensive offerings, with many light offerings.Rinpoche briefly discusses the six preparatory practices and then gives a detailed description of the preciousness of this human life, with eight freedoms and ten richnesses. He states that this perfect human rebirth is more precious than mountains of gold.The first of these eight freedoms—the very beginning of the path to enlightenment—is freedom to practice Dharma by not being born in the hells. He explains the sufferings in each of the hell realms and highlights that freedom from these realms relies on two solutions: purifying past negative karma and vowing not to commit negative karma again. If you only practice purification without taking vows, then the purification practice becomes endless. With these two solutions, you can avoid the suffering of the lower realms and solve the difficulties of this life.Rinpoche advises that right now, with this freedom to practice Dharma by not being born in a hell realm, you can achieve any happiness you want. If you wish to achieve liberation from samsara and full enlightenment for sentient beings, you can obtain that. Rinpoche says this freedom is more precious than mountains of gold because it allows you to achieve the happiness of future lives. However, it doesn't last long; it can stop at any time; so, there's no time for meaningless activities —there's only time to practice Dharma.Rinpoche explains that there are many ways to practice Dharma. However, what makes life most meaningful is bodhicitta, which depends on guru devotion. Continuously practicing bodhicitta transforms your life, like transforming iron into gold.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

This session begins with the Guru Puja offering practice, prayers, and mantras. During the recitation of the tong-len prayer, Lama Zopa Rinpoche advises us to pause and go over the outline of the bodhicitta techniques (either the seven-point cause and effect method or equalizing and exchanging the self with others). Rinpoche says that since bodhicitta is the most precious wish-fulfilling thought for oneself and others, it's important to briefly meditate on bodhicitta in this way.Rinpoche also recommends reciting the Buddha's past bodhisattva life stories after doing the Guru Shakyamuni Buddha mantra and meditation. Rinpoche then elaborates on how these life stories can be recited at birthdays, weddings, and New Year celebrations. He says that it can be very inspiring for others, including non-Buddhists. There's no contradiction for Christians or those of other faiths, as the stories are basically about compassion, benefiting others, and sacrificing your life for others. This is in harmony with Christianity; it's not an opposing philosophy. So, everyone can recite it together, in the family or in a public place where there are all kinds of different faiths. In this way, people can hear the heart of Mahayana Buddhism.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche defines each of the three capacities of lamrim practitioners: lower, middling, and upper capacity beings. He advises that if we are only seeking happiness for this life, then we haven't even reached the first capacity. Rinpoche stresses that such a person is not different from animals. Even animals are expert at seeking the happiness of this life by killing or cheating to get food. So, now, in this very lifetime, we must attempt to be in this group of capable lamrim practitioners.Rinpoche reminds us that this doesn't happen without causes and conditions. It depends on actualizing the path, which removes the gross and subtle defilements. He further illustrates that this path must be a complete path, from beginning to end. We cannot achieve enlightenment by only meditating on some part of the path. We have to learn and practice the whole path to enlightenment, which needs to be actualized step by step. Therefore, we need to follow the steps on the path to enlightenment as Lama Atisha presented. This lamrim teaching contains all the essence of the 84,000 teachings of the Buddha without anything missing. It is set up for graduated practice for one person to achieve enlightenment.Rinpoche goes through the lamrim outlines and explains how correctly relying on the virtuous friend and the actual training are of equal value. He cites Kyabje Choden Rinpoche who said it is like the two saddle bags you put on a horse; the weight needs to be equal. Lama Zopa Rinpoche says that people normally mistakenly think that the second outline (training the mind) is more important than the first outline (devoting to the virtuous friend), but they are equally important.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche explains the Guru Puja prayers and offerings. He begins by reminding us to cultivate the special bodhicitta motivation and visualize offering all the extensive offerings in front of us as well as those in all the FPMT center gompas worldwide. By offering these on behalf of every sentient being to the Buddha, Dharma, and Sangha, it becomes a very powerful puja for all sentient beings.Rinpoche also explains that if a family member has passed away (or is in the process of dying), it's very good to make offerings on their behalf. He describes how Tibetans commonly do so many things when a family member dies, including making extensive light offerings in holy places. However, more education is needed in the West about the many things that can be done when somebody dies. It's also very important for the centers to do whatever they can when a family member or student passes away by doing pujas, making extensive offerings, chanting the Chenrezig mantra together, and doing the Thirty-Five Buddha practice. He emphasizes that there are so many good things that can be done.Rinpoche discusses why the chanting should be done in Tibetan rather than English. One benefit is that it keeps the secrecy of the Guru Puja practice when it's done in public. If others don't understand the meaning, there's no danger of bad thoughts arising. Another benefit is that when chanted slowly, it gives you time to meditate. Also, the chanting came from enlightened beings, so it carries a blessing. Moreover, if the chanting is done well, it moves the mind; it helps to transform the mind more easily. However, Rinpoche adds that for sections of the prayer where there are no verses, where it's not chantable, it is not necessary to read in Tibetan.The session concludes with the bodhisattva and tantric vows, Samayavajra visualization, and food offerings. Rinpoche explains the benefits of taking vows, which he describes as the most powerful, most important, fundamental practice.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

In explaining the general confession, Lama Zopa Rinpoche says that there are two types of regret. One type is useless because it only brings suffering; the other is positive as it leads to happiness. For example, if you feel regret after having done a virtuous action, it decreases the merit. Conversely, if you feel regret about a non-virtuous action, it weakens the negative karma. So, one way to purify negative karma is by regretting negative actions. Another method of purification is to look at the emptiness of each negative karma. These negative karmas do exist, but not in the way they appear to our hallucinated mind. They are merely labelled by the mind. Rinpoche expresses that this is like throwing an atomic bomb at the negative karma.Rinpoche instructs that the way to generate regret is by reflecting on the resultant four types of suffering (the result of the complete negative karma, the possessed result to do with the place, the result similar to the cause, and creating the result similar to the cause). By understanding karma, you will feel that any negative karma—even a small one—is unbearable. Rinpoche goes on to explain each of the negative actions. He cites those related to our parents as very heavy negative karma due to the power of the object. Because it's so heavy, you start to experience the result in this life. He also mentions that disrespect towards your abbot or vajra master is the heaviest one, because the object is more powerful than the Buddha, Dharma, and Sangha. Similarly, disrespect towards spiritual friends and vajra kin is very heavy. Rinpoche leads the confession and purification of these and other misdeeds by focusing on regret and emptiness. He advises that whenever we do a purification practice, we should end by meditating on emptiness.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche explains that any happiness—temporary or up to enlightenment—depends on merit. Therefore, merit is incredibly precious. Rinpoche urges us to rejoice and feel happiness in our heart by recollecting all our past, present, and future merits. Each time we rejoice, the merit doubles. We should also rejoice in others' merit. If we rejoice in the merits of a being whose mind is lower than ours, we collect double the merit that they collected. However, if the being's mind is higher than ours, we collect half of their merit. Rinpoche gives the example of rejoicing in a bodhisattva's one day of merit, in collecting half of that merit, we collect the equivalent of 13,000 years of merit in just one second.Then, by dedicating our merit to achieving enlightenment for all sentient beings, it becomes the cause to achieve this. Otherwise, it would only become the cause of happiness in our future lives and liberation from samsara.Rinpoche emphasizes that this merit must be collected yourself; it doesn't come from outside. It depends on your own positive mental attitude. Rinpoche explains that ordinary people believe happiness and suffering come from outside, but this is totally mistaken. Even though there are external conditions, these are not the main cause. The main cause of happiness and suffering is our own mind.In explaining the concept of merit making, Rinpoche delves into a side story about the Maitreya Buddha project in Kushinagar. He describes how His Holiness the Dalai Lama did a divination to determine the place and type of statue. He also details his trip to the holy mountain of Sipri in Tibet, where he accepted the task of reviving the hermitages and building another Maitreya statue.Rinpoche contrasts the happiness of people in remote villages in Tibet to the sorrow of millionaires in the West. He explains that the villagers have a rich inner life and experience so much peace and happiness in their minds, whereas many millionaires have no satisfaction. To get satisfaction, one must let go of the chronic disease of the mind: the painful mind of grasping to this life. Rinpoche reminds us that this life is very short and has very small pleasures compared to the happiness of all future lives. So, by practicing Dharma and letting go of clinging to this life, you have peace in your heart. Like the sun shining happiness in your life, you have freedom from the prison of attachment.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche discusses the extensive offerings that are being made at FPMT centers around the world and explains how to make charity by offering these on behalf of all sentient beings. In this way, every single offering becomes an offering from every single sentient being and they all gain merit. So, this becomes a great puja for the happiness of all sentient beings.Rinpoche says that each offering has ten benefits, but depending on which offering is made, the result is slightly different. He gives the example of incense, which has the particular result of pure morality.Rinpoche highlights that the purpose of offering is for the benefit of all beings. When making offerings to the Guru Puja merit field, the Buddha, Dharma, and Sangha, and all the holy objects of the ten directions, we should meditate that their essence is the root virtuous friend. Even though there are so many deities in the merit field, the essence is the guru, the root virtuous friend. Rinpoche goes into detail about the holy objects of Tibet, including the Shakyamuni Buddha statue in Lhasa, the Hayagriva statue in Sera Monastery, the Maitreya Buddha statue in Drepung Monastery, and the Sangdu Jampel Dorje statue in Reting. He also elaborates on the holy places of Nepal: Swayambhunath and Baudhanath stupas.To conclude the offering, Rinpoche advises us to offer the oceans of nectar food to every hell being, hungry ghost, animal, human being, sura being, asura being, and intermediate stage being. They fully enjoy the offerings, become liberated from all sufferings and its causes, and become enlightened.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche explains the Lama Chöpa prayers, visualizations, and offerings. He mentions that this sort of explanation is not common within the Tibetan tradition, but for Westerners, he wants to provide some detail. Rinpoche says that the essential point is faith. If the prayers are recited with deep devotion, they become powerful. In this way, any mantra or prayer contains the complete path to enlightenment, and we receive all the blessings and realizations. Rinpoche gives the example of the refuge prayer. He says that when it is recited with devotion, it contains the 84,000 teachings of the Buddha. Otherwise, it's just like a parrot or a tape recorder; there's no meaning.Rinpoche explains how to make The Four Immeasurable Thoughts more powerful by relating them to tong-len and generating each one within oneself and all sentient beings. He also notes that when we recite the word “happiness”, we should think of “enlightenment”, not just ordinary pleasure.Rinpoche describes how to generate special bodhicitta by first thinking of the suffering of one hell being and then extending this to realize that there are numberless hell beings. Therefore, we generate the thought to free them from the unbearable sufferings of the hell realm and general suffering and bring them to enlightenment. In the same way, we think of a preta being, animal, human being, sura being, asura being, and intermediate stage being. Rinpoche urges us to use this reasoning to feel the sentient beings in our heart and think of them like a mother who has a beloved child. This becomes our motivation for actualizing the profound path, the yoga of the guru-deity.Rinpoche goes on to explain the visualization of the refuge merit field and how to make offerings. He mentions that there are three aspects of offering: making the offering, the yoga of eating, and charity to sentient beings. He describes how the Mahayana way of eating is by making charity to the sentient beings living in your body. He further explores the Vajrayana method of making tsog offerings. By practicing the yoga of eating, we make an unbelievable purification, and each mouthful becomes a quick path to achieve enlightenment. Rinpoche concludes the session with a reminder to dedicate the merit while recalling emptiness. This makes the merit inexhaustible and protects it from being destroyed by heresy or anger.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche takes us through a meditation on emptiness. He explains how everything appears inherently existent but is merely labelled by the mind and doesn't have even an atom of true existence from its own side. Using various examples (the self, the five aggregates, actions, objects, phenomena, forms, sounds, smells, tastes, tangible objects, colors, samsara, nirvana, lower realms, upper realms), he explains how they are all merely imputed by the mind. Nothing exists inherently. In emptiness, even emptiness itself doesn't exist. Even the mind that is imputing the phenomena is also merely imputed by the thought. From beginningless rebirth we have been believing all these appearances as reality, so we have been following the wrong concept. We have been living life in hallucination, which is why we haven't achieved liberation from samsara.Rinpoche urges us to put the teachings on emptiness that we've heard into our daily life view, our view of the sense of the eye, ear, nose, tongue. In this way, it becomes a meditation for twenty-four hours. The point is not only meditating during the sitting meditation but also connecting it to our daily life. Rinpoche says that extensive studies and meditation on emptiness are insufficient; we need something to transform the rest of our daily life, so we need to meditate on emptiness while working during our busy life.The minute you allow your mind to believe that the objects around you are true, it becomes the basis for attachment, anger, and all other delusions to arise. This creates the cause of samsara. The minute you practice mindfulness that these are hallucinations, you liberate yourself from the oceans of samsaric suffering, delusion, and karma.Rinpoche advises that practicing mindfulness of emptiness is essential, especially during this retreat. He likens the retreat to army training, except here you are training to defeat your delusions, which have been harming, controlling, and torturing you from time without beginning. So, if we practice mindfulness of emptiness during the session, break time, going out, in the room, outside, walking, eating, then that becomes a real retreat, a very powerful retreat.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche outlines how the Gyalwa Gyatso initiation integrates the stages of the graduated path for beings of lower, middling, and greater capacity. Rinpoche shows the parallels between each initiation and the path to enlightenment. For example, he explains how achieving the second initiation (the secret initiation) helps to achieve the illusory body, and the third initiation (the wisdom initiation) makes it possible to achieve the clear light.Rinpoche highlights that all stages of the path to enlightenment rely on the root of the path: correctly devoting to the virtuous friend. This means to see the teacher as the Buddha. Rinpoche admits that it can be difficult to talk about guru devotion when giving a Dharma teaching; however, it needs to be done out of compassion to prevent people from making grave mistakes. If people are left completely ignorant about this subject, then they would make so many mistakes, all the way through, no matter how much Dharma they learn.To show that correctly devoting to the guru depends on the disciple's side, Rinpoche gives an example from the Buddha's life story. The Buddha's attendant could only perceive faults in the Buddha. When he heard the Buddha tell a woman that she would become enlightened due to the karma of offering him a handful of grain, the attendant thought the Buddha was just flattering the woman. He failed to see any of Buddha's qualities because he hadn't trained his mind. Conversely, Milarepa had unshakeable devotion. Even when his teacher gave him a hard time for many years, all he saw was the Buddha.Rinpoche sums up how all the teachings of sutra and tantra support each other without contradiction. All the teachings of the Buddha are for one person to achieve enlightenment. Rinpoche says that having received the initiation, like the continuous flow of the river, we should continuously practice the profound yoga of the two stages based on keeping the samaya vows.Rinpoche concludes the session by emphasizing that taking this time to do the Gyalwa Gyatso initiation has become a very important preparation for death. It will give freedom to use death as a path to achieve enlightenment. He reminds us that this retreat is not just for quietening the mind, it's also for learning various ways to benefit sentient beings because we have to help them in many different ways.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche details the deep meaning of the mudras and explains that the essence of the merit field is the absolute guru. There's no deity separate from the guru.He reminds us of how precious it is to be born human and to hear the teachings. Yet, even once we hear them, there are still a lot of hardships. To understand and have faith depends on how much merit we've collected. For some, it's very easy to attain realizations. For others, it doesn't happen even over many lifetimes. It's a question of how much your mind is purified. It's the same with realizing that the guru is the Buddha. For some people, the minute they hear guru devotion, realization happens. For others, it's difficult to change. If the mind is purified, everything happens. It's like a mirror covered by dust; the more you clean away, the clearer the reflection. If we don't continuously collect merit, even if we have faith, we may lose it. Rinpoche advises us to follow Buddha's instruction on guru devotion and generate pure vision. He warns that even one small criticism or sign of disrespect towards the guru becomes very heavy negative karma, which will make it difficult to achieve realizations. Conversely, having unchangeable, indestructible devotion brings limitless skies of benefit. By looking at our guru as Manjushri or Maitreya Buddha, we create the cause to meet a guru exactly like Manjushri or Maitreya Buddha in the next life. Even for a person who has no intelligence, if they have the most important thing in life—unchangeable, indestructible devotion—this brings all success and fortunate intelligence.Rinpoche explains that without devotion, realizations don't happen. Like the seed that is burned, the sprout cannot arise. If devotion to the guru is lost, no matter how much you try to meditate, the mind remains very dry. It's like a stone under the ocean; the water doesn't go inside. Any experience that you had up to that point vanishes instantly. Having devotion protects and increases all the qualities. Thus, devotion is the sublime treasure. By having devotion, you can achieve any realization or happiness of future rebirths, liberation, and enlightenment. Like the hand collects grains, devotion collects extensive merits.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche explains why the first of the four-point analysis of emptiness—recognizing the object to be refuted—has unbelievable importance and has to come first. Without first recognizing the object to be refuted, you cannot do the other analyses. It is like recognizing the thief who has been harming you. After you recognize them, you can unleash weapons on them. You won't shoot the wrong person. Similarly, if you don't recognize the object to be refuted, all subsequent reasonings will not be on the object of ignorance. Thus, there's a danger of using the I or phenomena that actually exist and falling into nihilism. If this happens, it doesn't matter how many hundreds of years or how many logics you use, it won't harm your ignorance. It becomes basically meditating on the words of emptiness, not meditating on emptiness.We are lucky to have a precious human rebirth and to have met with the correct teachings on emptiness. We have the good fortune to meet the teachings of Lama Tsongkhapa, His Holiness, and many other great teachers. The root of samsara is ignorance; we become liberated from the oceans of samsaric suffering by eliminating this ignorance. Lama Tsongkhapa explained that this body that has eight freedoms and ten richnesses is more special than a wish-fulfilling jewel. However, it doesn't last, and it is extremely difficult to receive such a perfect human body again. All worldly activities are like the husks of grains floating in the wind; they have no essence. We should take the essence all day and night.Lama Zopa explains how to take the essence twenty-four hours a day by being mindful of how everything is empty. In this way, everything we do becomes the antidote to the root of samsara. Also, by living twenty-four hours a day with the thought of benefiting others, bodhicitta, whatever we do becomes the cause to achieve enlightenment for sentient beings. This is the highest essence you can take from this human life. In taking the initiation, Lama Zopa urges us to look at the I who is taking the initiation. How does it appear to you? If it appears as not merely labelled by the mind, this is the false I. This is the object to be refuted; it is a hallucination.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche highlights the importance of practicing Guru Puja (Lama Chöpa), as it integrates many important practices. He cites Pabongka Dechen Nyingpo, who stated that the Guru Puja practice contains all the importance of the complete sutra and tantra. He also mentioned how His Holiness Song Rinpoche often praised the Lama Tsongkhapa tradition by expressing how Gyalwa Ensapa was different from Milarepa. They both achieved enlightenment in one brief lifetime during a degenerated time, but Gyalwa Ensapa did so while eating delicious food and living a comfortable life. The reason is because his heart practice was Lama Chöpa, which integrates the three deities: Yamantaka, Guhyasamaja, and Chakrasamvara.Lama Zopa says it is a very profound practice that will lead you to achieve enlightenment more quickly. Pabongka Dechen Nyingpo advised that this practice is like one key opening hundreds of doors of the Buddha's teaching. The main meaning of puja is pleasing the guru. It is only by doing so that you can achieve realizations and enlightenment.Lama Zopa urges us to make this important practice heartfelt; it shouldn't become mere words. He details the practice of generating strong bodhicitta, generating the deity, making offerings, blessing the offerings, taking vows, and dedicating the merit.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche explains that the meaning of our life or the purpose of our life is to benefit other sentient beings, to free others from suffering and to cause happiness to others. Bringing them ultimate happiness, liberation is the most important service for you to offer. This is the greatest service, the most important service to other sentient beings.There are an inconceivable number of sentient beings who have connection to you and they don't become enlightened until you actualize the path and reveal them Dharma. Therefore, you must achieve enlightenment as quick as possible. You need to achieve full enlightenment to be able to do perfect works for sentient beings.The ultimate goal of life is just one, not many, just one. So it's just very clear direction, the purpose of our being alive each day, is to benefit other sentient beings. So this is the goal of life, this is the purpose of life. By practicing the Mahayana path, only then one can achieve full enlightenment and do perfect work for sentient beings, liberating them from the oceans of samsaric suffering and bringing them to enlightenment.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche explains how, through making requests from your heart to the root guru and the three-time buddhas and receiving the blessing of the guru, it's possible to see the conventional nature of the mind and achieve clarity. To see the ultimate nature of the mind, it depends on collecting merits and purifying defilements. That is the only direct method to liberate oneself from the unimaginable oceans of samsaric suffering and cause, all the negative emotional thoughts, the action and karma, the very root, which is the unknowing mind. Unable to see the I which exists and believing in the I which doesn't exist, is the root of all our sufferings. You do not see the I which exists and its nature: experiences happiness, experiences suffering, creates the cause of happiness, creates the cause of suffering; but you believe in the I which doesn't exist, which is not there, believing it exists. We are constantly tortured by that ignorance, from the time without beginning, from beginningless samsaric rebirth we are tortured by ignorance. Normally people either do not know karma, do not have full knowledge, which includes karma and reincarnation, or have studied, do have an idea of karma, but in daily life don't think about that, it's left in the text. They don't relate what Buddha said or what the lamrim says in their real life. Some people always practice, day and night, even sleeping becomes yoga; yoga of washing, yoga of eating. That person can practice pure Dharma. Then every day they'll feel the courage to protect themself from delusion naturally, without difficulties.The root of samsara is ignorance, this is the great enemy in your life and whenever you practice Dharma, whenever your mind becomes Dharma, from that you achieve only happiness, no suffering. As much as possible, strong practice of purification, collecting extensive merit and guru yoga to receive blessings can bring our gross mind closer to realising emptiness. Lama Zopa Rinpoche shares the story of Milarepa's life to show us that by strong devotion and mind development in the path we can free ourselves from all sufferings.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche discusses the significance of engaging in wholesome actions that bring peace and happiness to oneself and others. The key to achieving this is by subduing and taming the mind, by protecting it from negative emotions such as self-cherishing, anger, jealousy, and pride. A selfish mind will not lead to happiness and success in life, but rather it will cause problems and make enemies everywhere. Protecting the mind and cultivating positive emotions is essential to living a fulfilling and happy life. A good way of benefiting oneself is to practice bodhichitta. Rinpoche uses the example of a wish-granting jewel, which can fulfill all material needs but cannot stop reincarnation in lower realms, achieve a higher rebirth, or lead to enlightenment. But by practicing morality for the sake of sentient beings, one can achieve liberation from all sufferings and experience everlasting happiness. Therefore, one should regard every sentient being as precious and practice bodhichitta in daily life. Rinpoche shares inspiring stories of his personal journey and encounters with great practitioners, and talks about the courage required to practice the Dharma. He also explains the qualities and abilities of bodhisattvas at different stages of realization, and their immense capacity to benefit sentient beings.Meditating on the path and cultivating the three principles of renunciation, bodhichitta, and right view is extremely important. By studying and practicing the Dharma, one can develop higher realizations and have the ability to benefit sentient beings on an unimaginable scale. We need to train our minds in virtue and follow the path diligently. With this precious human rebirth we have the good fortune of possessing the eight freedoms and ten richnesses, which grant us the perfect conditions to engage in spiritual practice and attain liberation from the cycle of suffering.Rinpoche discusses the incomparable worth of the Four Noble Truths, the Mahayana teachings and the tremendous loss incurred by not practicing them. He reminds us of the preciousness of our human body and the opportunities it presents, urging us not to waste time and to fully comprehend the immeasurable benefits that can be attained. We need to truly comprehend the preciousness of our existence and the extraordinary good we can accomplish for ourselves and all sentient beings.These teachings were given in Tara Institute, Melbourne in 2006. Find out more about Lama Zopa Rinpoche at https://fpmt.org

Lama Zopa Rinpoche discusses the significance of engaging in wholesome actions that bring peace and happiness to oneself and others. The key to achieving this is by subduing and taming the mind, by protecting it from negative emotions such as self-cherishing, anger, jealousy, and pride. A selfish mind will not lead to happiness and success in life, but rather it will cause problems and make enemies everywhere. Protecting the mind and cultivating positive emotions is essential to living a fulfilling and happy life. A good way of benefiting oneself is to practice bodhichitta. Rinpoche uses the example of a wish-granting jewel, which can fulfill all material needs but cannot stop reincarnation in lower realms, achieve a higher rebirth, or lead to enlightenment. But by practicing morality for the sake of sentient beings, one can achieve liberation from all sufferings and experience everlasting happiness. Therefore, one should regard every sentient being as precious and practice bodhichitta in daily life. Rinpoche shares inspiring stories of his personal journey and encounters with great practitioners, and talks about the courage required to practice the Dharma. He also explains the qualities and abilities of bodhisattvas at different stages of realization, and their immense capacity to benefit sentient beings.Meditating on the path and cultivating the three principles of renunciation, bodhichitta, and right view is extremely important. By studying and practicing the Dharma, one can develop higher realizations and have the ability to benefit sentient beings on an unimaginable scale. We need to train our minds in virtue and follow the path diligently. With this precious human rebirth we have the good fortune of possessing the eight freedoms and ten richnesses, which grant us the perfect conditions to engage in spiritual practice and attain liberation from the cycle of suffering.Rinpoche discusses the incomparable worth of the Four Noble Truths, the Mahayana teachings and the tremendous loss incurred by not practicing them. He reminds us of the preciousness of our human body and the opportunities it presents, urging us not to waste time and to fully comprehend the immeasurable benefits that can be attained. We need to truly comprehend the preciousness of our existence and the extraordinary good we can accomplish for ourselves and all sentient beings.Lama Zopa Rinpoche delivered these teachings at Tara Institute in Melbourne on June 2 and 3, 2006, as part of a broader tour across Australia, which also included a month-long retreat in Adelaide.These teachings were given in Tara Institute, Melbourne in 2006. Find out more about Lama Zopa Rinpoche at https://fpmt.org

Lama Zopa Rinpoche discusses the significance of engaging in wholesome actions that bring peace and happiness to oneself and others. The key to achieving this is by subduing and taming the mind, by protecting it from negative emotions such as self-cherishing, anger, jealousy, and pride. A selfish mind will not lead to happiness and success in life, but rather it will cause problems and make enemies everywhere. Protecting the mind and cultivating positive emotions is essential to living a fulfilling and happy life. A good way of benefiting oneself is to practice bodhichitta. Rinpoche uses the example of a wish-granting jewel, which can fulfill all material needs but cannot stop reincarnation in lower realms, achieve a higher rebirth, or lead to enlightenment. But by practicing morality for the sake of sentient beings, one can achieve liberation from all sufferings and experience everlasting happiness. Therefore, one should regard every sentient being as precious and practice bodhichitta in daily life. Rinpoche shares inspiring stories of his personal journey and encounters with great practitioners, and talks about the courage required to practice the Dharma. He also explains the qualities and abilities of bodhisattvas at different stages of realization, and their immense capacity to benefit sentient beings.Meditating on the path and cultivating the three principles of renunciation, bodhichitta, and right view is extremely important. By studying and practicing the Dharma, one can develop higher realizations and have the ability to benefit sentient beings on an unimaginable scale. We need to train our minds in virtue and follow the path diligently. With this precious human rebirth we have the good fortune of possessing the eight freedoms and ten richnesses, which grant us the perfect conditions to engage in spiritual practice and attain liberation from the cycle of suffering.Rinpoche discusses the incomparable worth of the Four Noble Truths, the Mahayana teachings and the tremendous loss incurred by not practicing them. He reminds us of the preciousness of our human body and the opportunities it presents, urging us not to waste time and to fully comprehend the immeasurable benefits that can be attained. We need to truly comprehend the preciousness of our existence and the extraordinary good we can accomplish for ourselves and all sentient beings.Lama Zopa Rinpoche delivered these teachings at Tara Institute in Melbourne on June 2 and 3, 2006, as part of a broader tour across Australia, which also included a month-long retreat in Adelaide.These teachings were given in Tara Institute, Melbourne in 2006. Find out more about Lama Zopa Rinpoche at https://fpmt.org

Lama Zopa Rinpoche gave this teaching at Tara Institute, Melbourne on June 2, 2006. In this first part Lama Zopa Rinpoche touched on the topics such as emptiness according to Svatantrika view, the unification of emptiness and dependent arising and searching for real I. He recounted the history of how Lama Atisha came to Tibet and how to integrate three levels of teachings. You can see all the teachings from this event here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/lama-zopa-rinpoche-teachings-in-tara-institute-2006/

Lama Zopa Rinpoche says that if you are only seeking the happiness of this life, then you haven't reached any of the three capacities of the lamrim. The attitude of just seeking the power, reputation, and wealth of this life is an ordinary capable being, not a special capable being. This is not different from the animals and insects. Rinpoche emphasizes that the meditations for the graduate path of the lower capable being (the eight freedoms and ten richnesses, the great meaning and difficulty to find again, impermanence and death, the lower realm sufferings, karma) are very important for the success of actualizing the whole path. Without these foundations, you can't have the next realizations, renunciation and bodhicitta. Without bodhicitta, you have no door to enter the Mahayana path to enlightenment, so you can't complete the tantric path. Therefore, these meditations are the foundation for all those other paths.Rinpoche describes the eight freedoms and ten richnesses. He urges us to reflect on these points. By doing so, we will realize that we must practice Dharma immediately. Rinpoche says that these meditations will give us hope and courage to defeat the eight worldly dharmas.Rinpoche bestows the lung of the mahamudra root text and ends the session with an extensive dedication prayer and multiplying mantras.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche gave this teaching at Tara Institute, Melbourne on June 2, 2006. In this first part Lama Zopa Rinpoche touched on the topics such as emptiness according to Svatantrika view, the unification of emptiness and dependent arising and searching for real I. He recounted the history of how Lama Atisha came to Tibet and how to integrate three levels of teachings. You can see all the teachings from this event here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/lama-zopa-rinpoche-teachings-in-tara-institute-2006/

Lama Zopa Rinpoche gave this teaching at Tara Institute, Melbourne on June 2, 2006. In this first part Lama Zopa Rinpoche touched on the topics such as emptiness according to Svatantrika view, the unification of emptiness and dependent arising and searching for real I. He recounted the history of how Lama Atisha came to Tibet and how to integrate three levels of teachings. You can see all the teachings from this event here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/lama-zopa-rinpoche-teachings-in-tara-institute-2006/

Lama Zopa Rinpoche gave this teaching at Tara Institute, Melbourne on June 2, 2006. In this first part Lama Zopa Rinpoche touched on the topics such as emptiness according to Svatantrika view, the unification of emptiness and dependent arising and searching for real I. He recounted the history of how Lama Atisha came to Tibet and how to integrate three levels of teachings. You can see all the teachings from this event here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/lama-zopa-rinpoche-teachings-in-tara-institute-2006/

Lama Zopa Rinpoche talks about purifying negative karma in two ways. Firstly, through the power of regretting negative actions, as that helps purify our negative karma and defilements. This regret should focus on acknowledging and repenting the negative actions, rather than regretting positive actions. Secondly, viewing negative actions as empty, recognizing that they lack inherent existence and are merely labelled by the mind. This realization aids in purifying negative karma by revealing the illusory nature of these actions.The Western perception of regret as negative arises from a lack of understanding of Dharma. In reality, regretting negative actions is a positive practice that contributes to achieving happiness and enlightenment. Rinpoche further discusses how our own mind serves as the root cause of both happiness and suffering. Negative thoughts and delusions generate negative karma and lead to suffering, while positive thoughts and actions create positive karma and bring happiness. Even external pleasures depend on one's mind and karma. By cultivating positive and healthy thoughts through Buddhism and meditation, we can attain peace and happiness for ourselves and others. Applying mindfulness and meditation throughout daily life is crucial to overcoming negative emotions and engaging in positive actions, leading to immediate effects on our well-being.Lama Zopa Rinpoche shares a story about how he threw stones at a bush that people believed was inhabited by a naga, and how shortly after, he developed a pimple on his face that turned into a spreading infection. This experience strengthened his faith in the existence of nagas and their ability to harm those who harm them.Lama Zopa Rinpoche tells another story about a mother who asked her son to bring her Buddha's relics but he forgot and picked up a dog bone on his way back. The mother believed it was a relic and her devotion caused the actual relic to manifest. Similarly, if someone recites Rinpoche's name mantra with pure thought and faith, even if Rinpoche himself has no qualities, that person will receive benefits. The mantra should be recited with guru devotion and the understanding that the disciple's mind and the guru's mind are one. By reciting the mantra with this attitude, one can receive blessings and benefit from it.This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18-May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Just as a bank multiplies your money, bodhichitta multiplies your merit, and not just by a little, but by leaps and bounds! With each thought of benefiting others, your merit becomes limitless because the number of beings you wish to help is also boundless. Even the slightest intention to heal the headaches of sentient beings accumulates inconceivable merit. But when you actively strive to eliminate their suffering and bring them happiness, the merit skyrockets—like hitting the jackpot! Reciting the Twenty-one Tara praises with bodhichitta is equivalent to reciting them a hundred thousand times while offering a single butter lamp with bodhichitta yields the merit of a hundred thousand light offerings. It's like a mega bonus!Bodhichitta is like a treasure trove of merit, as Pabongka Dechen Nyingpo beautifully explained. It holds limitless skies of merit within your reach! Lama Zopa Rinpoche explains that when reciting mantras with bodhichitta, each mantra becomes a powerhouse of merit, benefiting every sentient being—including the smallest insects, the tigers, snakes, and even our enemies. There's no discrimination—it covers all races and all living beings. Bodhichitta encompasses countless insects, animals, and all living beings in forests, fields, and skies who endure immense suffering.By generating bodhichitta, we are planting seeds that bring us closer to its realization. Every action we undertake with the motivation of bodhichitta benefits countless sentient beings, supporting their happiness and well-being. Its scope is vast, embracing all beings in all universes, from the tiniest to the largest, providing hope and relief to even those who have committed unspeakable acts of cruelty.We should reflect on the immense power of bodhichitta, a force capable of transforming the world and alleviating the suffering of countless beings. Through cultivating compassion, wisdom, and realization, we can offer increasingly profound benefits to others and ultimately guide them from happiness to enlightenment.Bodhichitta is the door to the Mahayana path of enlightenment, and by embracing it, we can unlock the qualities admired by all Buddhas. With bodhichitta, we embark on the journey of becoming buddhas ourselves, bringing happiness and freedom from suffering to every single sentient being. By taking universal responsibility for their well-being, we can actualize the highest potential within ourselves.This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18-May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

We should be motivated beyond personal interests and aspire to enlightenment for the benefit of all sentient beings. Wisdom is crucial to discern the best ways to help others. Self-cherishing and wrong views are the root of suffering; cultivating the correct view can lead to positive changes in our thoughts and actions.Recognizing the interdependence of those involved in end-of-life situations is essential. Communication within families is vital to address responsibilities and roles that may change as a loved one nears the end. Respect for the beliefs and values of the dying person is crucial, focusing on their truth, courage, and positive aspects.Reminiscing can be helpful, setting positive propensities for future lives. Physical touch, when appropriate, conveys comfort and love, even when speech is no longer possible. Three common issues arise when facing illness and death: reflecting on harm caused, love given, and letting go. Supporting and validating the dying person is essential, helping them release regrets and remember the love they've given and received.Following a person's death, we should avoid harm, generate love and compassion, perform kind actions, and dedicate positive energy to their mind, aiding their journey and comforting grieving families. The state of mind at death impacts the experience; meditating on qualities like loving-kindness can guide the consciousness positively.When a loved one passes, Lama Zopa Rinpoche advises against dwelling in sadness and encourages beneficial actions honoring the deceased's memory, such as acts of kindness or charity. Making offerings and dedications can help the deceased beyond death. Constructing holy objects like stupas, temples, and statues can purify negative karma and plant seeds of enlightenment for those who encounter them. Happiness arises from the mind; purifying and accumulating merit leads to happiness and peace. Virtuous thoughts and actions are essential for positive results, benefiting both this life and future lives. Reciting mantras and prayers for healing and purification benefits others, especially those in pain. Lojong, the practice of taking on others' suffering, develops the mind, accumulates vast merit, and leads to the cessation of suffering.Rinpoche shares stories of miraculous healings through external blessings. Not all sicknesses can be miraculously cured, as some are related to karmic imprints that need to be experienced. However, it is important to practice compassion and offer blessings to those who are suffering, as these actions accumulate merit and create positive energy in the world.Rinpoche explains the existence of white and black devas and their influence on individuals' lives. Strong faith in Buddha, Dharma, Sangha, and good samaya vows can protect against harm by spirits. He shares an anecdote about spirits disrupting a retreatant's meditation, highlighting the importance of faith in protection.This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18-May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

When used at the time of death, light offerings are believed to prevent spirits from entering and possessing the corpse. Before making light offerings, it is important to generate the motivation of bodhichitta, thinking that the purpose of one's life is to free all sentient beings from suffering and bring them to enlightenment. Each light offered accumulates limitless merit by visualizing the root guru and reciting the appropriate mantras.Rinpoche emphasizes the importance of Dharma wisdom in guiding one's life and the lives of others. Lack of this wisdom can lead to wrong decisions and non-virtuous actions, causing suffering and confusion. Rinpoche suggests introducing special education sessions in schools to cultivate a good heart, tolerance, and awakened minds, promoting positive relationships, happiness, and friendship. He proposes the establishment of "Loving Kindness Peaceful Youth," an organization focused on universal education to guide young people by incorporating ethical and moral values in schools. Universal education, such as the Maitreya Project's universal education school in Bodhgaya, emphasizes teaching respect and kindness through behavior, speech, and actions. By practicing respect towards others, especially parents and holy beings, one accumulates powerful positive karma and experiences happiness in this life and future lives.Wisdom is important in discerning between right and wrong and pursuing practices that lead to liberation and happiness. By eliminating ignorance and developing wisdom, individuals can achieve liberation from suffering and attain enlightenment. By cultivating wisdom, individuals will always be in the light, even while in samsara, and will experience great wealth and favorable rebirths.We should take every opportunity in everyday life to collect merit. By remembering the impermanence of life and the certainty of death, we learn to abandon negative actions and practice virtue. Even in daily conversations, one should speak with the intention of benefiting others. Making offerings before eating and drinking, with bodhichitta, allows one to accumulate limitless merit.Lama Zopa Rinpoche also discusses various aspects related to death, signs indicating the departure of consciousness from the body and the importance of correctly determining whether consciousness has left the body. He recommends reading books on death and dying as a valuable practice.This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

While reciting and explaining Pabongka Rinpoche's ‘Heart-Spoon', Lama Zopa Rinpoche discusses the importance of reflecting on impermanence and death. Neglecting to contemplate these realities deprives our lives of meaning. Even though many of us have encountered Buddhadharma for a long time, we lack an understanding of foundational concepts and fail to achieve realizations in our spiritual practice.Dharma protects us from suffering by preventing the creation of negative thoughts and actions. Rinpoche emphasizes the significance of guru devotion as a safeguard against harmful emotions and obstacles on the path to enlightenment. By contemplating impermanence and death, negative emotions are curtailed, bravery is instilled, and our actions can transform into virtuous ones.Recognizing impermanence and death awakens the need for a path that leads to the cessation of suffering and its causes. Rinpoche describes this contemplation as Buddha's psychology, a means to understand our lives, overcome suffering, and actualize the path to enlightenment. Realizing impermanence and death is a means of freeing ourselves from negative emotions and suffering. Practising Dharma protects us from impure appearances and concepts, cultivates a pure mind, and prepares the mind for the realization of the three kayas and the achievement of merit.Buddhism aims to achieve freedom from suffering in its entirety and emphasizes the need to develop renunciation for the entire scope of samsara. Rinpoche discusses the connection between calm abiding meditation, total renunciation, emptiness, and bodhichitta on the path to liberation and enlightenment.Lama Zopa Rinpoche underscores the uncertainty and impermanence of life and advises against delaying the practice of Dharma. He encourages us to integrate Dharma practice into all aspects of our lives and transform every moment into an opportunity for progress on the path.Rinpoche discusses the three principal paths of renunciation, bodhichitta, and right view, as well as the importance of guru devotion. He explains that the ultimate aim of these teachings is to make life meaningful and benefit oneself and all sentient beings.Lama Zopa Rinpoche also reviews the mantras of the Twenty-one Taras. They each have their own activities for the benefit of sentient beings. Choose whichever Tara suits your needs and chant her mantra accordingly. The Twenty-one Taras are here to help us overcome obstacles and fulfil our wishes.This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18-May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Lama Zopa Rinpoche discusses a book about the traditional Tibetan procedures for handling death. The book covers various aspects such as what to do at the time of death, how to transfer consciousness to a pure land, making offerings to lamas, and conducting astrological rituals. It also outlines the procedures for taking the body out, making offerings to monasteries, and caring for the deceased during the first few weeks and up to the 49th day. Even if someone is unable to recite prayers during their final moments, others can recite on their behalf while they meditate. It is important to not develop attachment during death to avoid the negative consequences of attachment, such as experiencing suffering in the hell realm. A lam-rim text serves as protection as it embodies the wisdom of Manjushri and encompasses all the teachings of Buddha. Any teaching of Lama Tsongkhapa is considered Manjushri's teaching and having the Lam Rim Chenmo text next to a person during their death eliminates the need for powa, a practice of transferring consciousness. Keeping the text in one's room, using it for daily practice, or placing it on the altar can also be beneficial in the moment of death.Rinpoche suggests avoiding having enemies or individuals to whom one is strongly attached to be present at the time of death, as their presence can disturb the dying person's mind. Maintaining a peaceful and virtuous state of mind during the dying process is important, as it determines the quality of one's next rebirth. It is the responsibility of those around the dying person to create a supportive environment and help generate virtuous thoughts. It is important to die with virtuous thoughts, compassion and concern for others who are also facing death. Cultivating a wish to free all sentient beings from the suffering of death can help make the process of dying meaningful and beneficial for oneself and others.We need to adapt the teachings according to the person's understanding and background. Individuals who have different religious beliefs or are non-believers can focus on developing compassion, loving-kindness, or devotion to a higher power such as God, while imbuing the qualities of the Buddha within that concept.This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18-May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/"

This human life is rare and valuable, more precious than any material possessions. Wasting this life without Dharma practice is the greatest loss we can experience. Even a moment spent without engaging in Dharma practice is a greater loss than losing all the wealth in the world or wish-granting jewels. Delusion, such as attachment, obscures our perception of reality and prevents us from recognizing the empty nature of phenomena. When we look at our own body with attachment, it obscures our ability to see its impurities. Similarly, attachment obscures our understanding of impermanence and prevents us from recognizing the empty nature of phenomena. Ignorance obscures our minds from seeing the truth, and delusions prevent us from recognizing the impermanent and unsatisfactory nature of things. Fear of death can be overcome by letting go of attachments and purifying negative karma. A happy death depends on everyday life and our ability to practice patience and control anger. By living in vows and precepts, we create less negative karma and protect ourselves from ongoing suffering. The most important aspect of preparing for death is cultivating a good heart and the sincere intention to benefit others. When this motivation is present, purification happens naturally, and the fear of death diminishes. Meditating on emptiness does not mean simply observing space or ordinary emptiness. Meditation should go beyond the conventional truth and focus on the emptiness of inherent or true existence. When one realizes emptiness, it can be similar to the appearance of nihilism, where there is a sense of losing oneself and fear may arise. Fear arises because of our strong belief in a truly existent self, which has been ingrained in us since beginningless rebirths. The fear indicates that the meditation is heading in the right direction. Falling into actual nihilism does not generate fear because it does not harm the object of ignorance, the truly existent self. The I does not become nonexistent. The aggregates and consciousness continue to exist, even after realizing emptiness. From this point, one should develop one-pointed concentration and continue daily sessions to stabilize the concentration in emptiness. This leads to the renunciation of samsara and progress on the path towards wisdom, directly perceiving emptiness, and eventually ceasing the defilements through bodhichitta.This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Without the kindness of sentient beings, we cannot achieve realizations or practice the Dharma. Lama Zopa Rinpoche emphasizes the significance of respecting and valuing sentient beings, just as one respects and values the Buddha. One accumulates immeasurable merit by cultivating bodhicitta and offering charity with deep respect.True poverty lies in the lack of understanding of Dharma and realization, and inner poverty, characterized by a lack of satisfaction and contentment, is even more detrimental. Helping sentient beings, regardless of their external circumstances, offers the most valuable assistance. Buddhas and bodhisattvas cherish sentient beings above all else, regardless of their negative qualities or actions. Therefore, even small acts of kindness, such as offering praise or making someone happy, become offerings to the enlightened beings.Rinpoche describes the signs of death, including distant signs like recurring dreams related to death, and near signs indicating that death is approaching. There are specific practices to counteract these signs, such as taking long-life initiations, doing long-life retreats, and saving the lives of animals. It is important to create positive causes for enlightenment, accepting death peacefully and preparing the mind for a favourable rebirth.We should not wait until the time of death to practice renunciation and letting go. Instead, we should practice daily to overcome attachment. By training the mind to let go and develop renunciation, one becomes well-prepared to face death and its challenges. Bodhichitta and the altruistic mind of enlightenment enable us to experience death for the benefit of all sentient beings. With bodhicitta, one can transform the experience of death into a cause for others' happiness and one's enlightenment. By describing a beautiful and enjoyable place like a pure land, it becomes easier for the dying person to let go of attachments to the present world and transition peacefully. The name of the pure land becomes an important object of refuge, and by generating a strong wish to be born in that pure land, it can direct the person's consciousness toward that destination. Some people may relate the idea of heaven to the deva realm, and by mentioning a specific name and describing the enjoyment it offers, a strong wish can direct the consciousness there.This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Lama Zopa Rinpoche talks about the lack of formal education on dying in Western society and the need for a broader cultural understanding of assisting the dying. Everyone will encounter death and should learn how to offer support, regardless of whether they are a family member, friend, or even an enemy.There are several essential practices for preparing for death, including devotion to a virtuous friend or guru, purifying mistakes and broken commitments, and cultivating the five powers in daily life, particularly bodhichitta and selflessness. A strong foundation of renunciation and bodhichitta is necessary in order for the tantric method of transferring consciousness to the pure land (powa) to be effective at the time of death. Merely knowing the technique is not enough if these foundational qualities are lacking. The outcome of one's death depends on factors like guru devotion and spiritual progress. However, even non-religious individuals can achieve a positive and peaceful death through a sincere, ethical life filled with compassion. Rinpoche explains that fear and worry at the time of death are caused by negative states of mind. Cultivating a positive and virtuous mind allows even non-believers to face death peacefully.The qualities that enable individuals to have profound deaths are not their intellect but their daily practice, unwavering devotion to their gurus, good samaya (pure spiritual commitments), and pure hearts that led to their remarkable transitions.Rinpoche shares several stories illustrating the results of killing and stealing. The presence of insects and animals eating crops is a result of negative karma related to stealing. By killing them, one may temporarily eliminate the current individuals causing damage, but the underlying karmic cause remains, leading to new beings appearing and continuing the cycle. Therefore, the problem persists unless the negative karma is purified.In one instance, a lama advised a person to make a party for mice, providing them with plenty of food. After the party, the mice left. By giving to the mice, the person may have settled a karmic debt, causing the mice to no longer disturb their house.By purifying negative karma and living in moral restraint, one can attain the four results of happiness: a favourable rebirth, enjoyment without danger or sickness, the opportunity to continue practicing morality in future lives, and the accumulation of positive karma leading to happiness throughout lifetimes.This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18-May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

The purpose of our life is not just to accumulate wealth or power. These pursuits alone cannot bring true satisfaction or happiness. In fact, the more we chase after material wealth without a good heart, the more we experience inner misery and dissatisfaction. Power, without the intention to benefit others, can be dangerous and lead to harm for oneself and others. Fame and reputation also do not fulfil the purpose of human life. Despite achieving fame, many individuals experience unhappiness and even resort to suicide. This shows that fame alone does not bring inner peace and happiness. The lack of spiritual practice and inner development can leave our hearts empty and unfulfilled, leading to a sad and empty life.Even if one possesses extensive knowledge of Buddhist scriptures and commentaries, it is meaningless without a genuine intention to benefit others. Education alone does not bring about inner transformation or positive change. Without practice and a compassionate heart, life remains empty, and the mind remains unchanged or even worse than before.On the other hand, someone with a good heart, even if they have limited intellectual understanding, can experience peace, happiness, and love for others. With a good heart, all external wealth, power, and education can be used to benefit sentient beings and bring them happiness. Fame and reputation can be used as a means to inspire and encourage others on the path of spiritual practice and benefit.Blocked by negative karma and defilements, one cannot experience the teachings as they are meant to be understood. Without continuous purification and a genuine connection between the teachings and one's heart, intellectual understanding alone does not lead to experiential transformation.Dedication is also essential as it safeguards the merits we have accumulated through our practice. It is important to meditate and deeply contemplate while reciting dedications, rather than merely reciting words. We should dedicate the merits to spreading the Dharma throughout the world and within our own hearts. If the mind is unhappy and depressed, it can lead to physical deterioration and a shorter life. By viewing one's own suffering as representative of the suffering of all sentient beings and voluntarily taking it upon oneself, one can cultivate the mindset of a bodhisattva. The main aim of life is to benefit sentient beings, rather than seeking personal comfort, health, praise, or reputation.This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18-May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Our judgments and labels, whether positive or negative, influence how we experience the world. For example, when we label something as "good" or "beautiful," it creates a positive appearance and elicits feelings of happiness. Conversely, when we label something as "bad" or "ugly," it creates a negative appearance and elicits feelings of unhappiness. People in different cultures may have different perceptions of beauty or value based on their cultural conditioning and the labels they apply.Our labeling and conceptualization of objects, people, and experiences affect our feelings and perceptions. Even our perceptions of important figures, such as political leaders, are influenced by our mind's labeling and conceptualization. Attachment can arise when we label someone or something as desirable, leading to a painful attachment that makes it difficult to separate from the object.The mind has the tendency to project a sense of inherent existence onto things, even though in reality, everything is empty and exists only as mere imputations by the mind. When we are attached to an object or person, we are attached to something that doesn't truly exist. The object of our attachment is built upon the wrong view of ignorance, which apprehends it as inherently existent and existing from its own side. In reality, the object is empty of inherent existence. Attachment deceives us by making us believe that the object is worth clinging to and possessing when, in fact, it is not.Anger arises when there is attachment because attachment leads to the idea of possession. When we feel that someone is taking away what we are attached to, anger and resentment arise. This is another form of deception because it is based on a false view of inherent existence.We should recognize the power of our own minds in shaping our experiences and the need to develop wisdom and discernment to see beyond the superficial appearances created by our own mental labels and conceptualizations. We need to meditate on these points to free ourselves from the cycle of suffering in samsara. This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Guru Puja (Lama Chöpa) encompasses the essence of both sutra and tantra. This practice is the quickest way to achieve enlightenment. Lama Zopa Rinpoche recommends studying His Holiness the Dalai Lama's commentary on Guru Puja, which provides a clear and effective explanation of this essential practice.Taking vows, specifically the bodhisattva vow and tantric vows, helps eliminate obstacles and create conducive conditions for spiritual progress. While many people recite prayers and perform various practices, it is crucial to target the root of suffering, which is the delusions and, especially, the self-cherishing thought. All practices should aim to overcome these obstacles in the mind.We should engage in meditation during prayers to prevent them from becoming mere rituals. Such meditation transforms prayers into a meaningful and transformative practice, preparing the mind for enlightenment and benefiting all sentient beings.We should also generate gratitude and awe for our precious human life and the incredible opportunities it presents for Dharma practice. The chance to practice the Dharma, particularly the lam-rim teachings, is a great fortune, especially when compared to those who lack access to such teachings and live with ignorance. Even though we may have access to extensive teachings, understanding how to integrate them into a path to enlightenment can be challenging without lam-rim guidance.Rinpoche provides commentary on "Calling the Guru from Afar," a profound guru yoga text composed by Pabongka Dechen Nyingpo. The practice combines guru yoga, guru devotion, lam-rim, and highest tantra, making it an effective and profound meditation.Lama Zopa Rinpoche discusses the impermanence of life and the significance of remembering the guru at the time of death. No matter how much one wishes to stay with loved ones or cling to life, there is no choice but to face death. Fear and distress can accompany the moment of death, even for those who may not believe in reincarnation or karma. This fear arises from the intuitive understanding of something terrible happening after death. In order to break free from samsara, we must learn, meditate, and make progress on the path to liberation. We need to take advantage of this precious human life and the opportunities it offers for spiritual growth. Understanding the guru in our hearts will lead to the realization of the dharmakaya, one of the three kayas (bodies) in Mahayana Buddhism.This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

There is great positive transformation through the power of mantras, holy objects, and moral conduct. This power comes from the compassion of Buddha, who provided these methods for sentient beings to purify negative karma, accumulate merit, and progress on the path to enlightenment quickly. The more we understand the suffering of samsara, the more we can appreciate the kindness of Buddha in offering such methods for liberation.Lama Zopa Rinpoche explains the power and benefits of various mantras, their ability to purify negative karma and lead beings towards enlightenment and the power of holy objects like statues and stupas, even without mantras, in bringing positive results to those who interact with them. The merit accumulated through making offerings to arhats equaling the number of sand grains in the Atlantic Ocean for countless eons is immense. However, merely seeing a statue of Buddha or a picture of Buddha can result in even greater merit.Achieving a human rebirth is incredibly rare and requires the practice of pure morality. Confession and purification are crucial daily practices to protect ourselves from negative karma and maintain pure morality. The practice of confession should be done continuously to ensure a good rebirth and the basis for spiritual realizations.Rinpoche discusses negative karma's suffering results, including health problems and rebirth in unhappy realms and stresses the importance of accumulating positive karma through virtuous actions, mantras, and blessing the environment and all sentient beings in it, even if they are unaware of the benefits. This way, we can create a virtuous atmosphere and purify negative karma for ourselves and others.Negative karmas, like killing, can perpetuate endless suffering unless we engage in purification practices and alter our behaviour. Contemplating the frequency of our negative actions in this life and acknowledging their cumulative impact across countless past lives is essential. The transformative power of dedicated practice and adopting moral behavior to prevent further negative actions, not only brings inner peace and happiness but also benefits other sentient beings by averting harm.This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

The great bodhisattva Khunu Lama Rinpoche, a profound scholar and yogi had extensive knowledge of Buddhist scriptures and teachings. His Holiness the Dalai Lama received extensive commentary on the Bodhicharyavatara from him. Lama Zopa Rinpoche attributes the origins of FPMT chanting practices to Khunu Lama Rinpoche.Khunu Lama Rinpoche's teachings became widely known, with people seeking blessings from him. His teachings for the monks at Kopan Monastery emphasized the need to tame their minds and the importance of lam-rim teachings in this process.All teachings in Buddhism are meant to help us actualize wisdom, and the main teaching for this purpose is the Perfection of Wisdom, which is the revelation of the truth. Buddha liberates sentient beings by revealing this truth. Bodhisattva Chenrezig requested teachings from Buddha Shakyamuni on the Perfection of Wisdom. Reciting the name of Chenrezig, his mantra, or extensively explaining, writing down, or making offerings related to Chenrezig leads sentient beings to attain enlightenment in the future.Lama Zopa Rinpoche explains how our feelings and mental states are intimately tied to how we label or interpret situations and objects as positive or negative. These labels are conceptual in nature and influence our emotional responses. Even seemingly external circumstances, such as other people's behaviour, are deeply intertwined with our own interpretations and labels.When we do not remember or apply the basic philosophy of Buddhism, we may carry resentment in our hearts for a long time, causing immense pain. Such prolonged suffering is a result of our own concepts and negative interpretations. These issues are often connected to societal beliefs, cultural norms, and concepts of what is considered "good" or "bad."It is important to accept situations and understand that they are a result of karma. By recognizing that we have harmed others in the past, we can come to terms with the harm we receive in the present and develop patience and understanding.Rinpoche provides commentary on the Four Immeasurables, to cultivate loving-kindness, compassion, joy, and equanimity towards all sentient beings. He also discusses meditating on emptiness to analyze the concept of "I" and to recognize that the self is merely a mental construct, not an inherently existing entity. The "I" we grasp onto is a hallucination, and by meditating on its non-existence, we can gain insight into the emptiness of all phenomena.This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18-May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

We can precede the Chenrezig visualization by calming techniques and breathing exercises, reciting prayers and reflecting on the kindness of Guru Shakyamuni Buddha. Buddha made immense sacrifices for the benefit of all sentient beings, practicing morality, charity, perseverance, concentration, and wisdom for three countless great eons. Integrating Lam Rim meditation with deity meditation and mantra recitation can make the practice more powerful. Chanting serves as a form of meditation, giving us time to reflect and meditate on the teachings and carries blessings from enlightened beings and supports the arising of devotion, renunciation, compassion, and bodhicitta.Lama Zopa Rinpoche explains the three causes of refuge (recognition of suffering and delusion, compassion for sentient beings, and devotion to the Three Jewels) and the distinction between causal and resultant refuge in the path towards enlightenment.Generating bodhicitta by reciting, "I must achieve enlightenment for the benefit of all sentient beings, therefore I'm going to generate bodhicitta" accumulates far greater merit than making offerings to the Buddhas for eons equal to the number of sand grains in the Pacific Ocean, or even the Atlantic Ocean. The act of generating bodhicitta is so powerful that it surpasses unimaginable offerings in terms of merit.When making offerings to Guru Chenrezig, visualize the essence of the offering as generating infinite bliss in his holy mind. Offerings we make during our practice are not just visualizations but are real offerings. Rinpoche guides us through a visualization of Chenrezig, focusing on the deity's form, attributes, and the symbolism of each aspect. Chenrezig's pure body contains countless pure realms of Buddhas within each pore, signifying the power and qualities of the Buddhas. The commentary continues with the recitation of Chenrezig's mantra and the development of great compassion, where we can engage in practices such as Tonglen (taking and giving) to alleviate the suffering of sentient beings and purify our own negativities.We can make requests to Chenrezig using a prayer that includes various requests and aspirations. These requests encompass a wide range of situations and challenges that we may encounter in our lives. We seek Chenrezig's guidance and blessings to overcome them.This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Our current bodies carry the seeds of disturbing thoughts and defilements, and they perpetuate samsara. The continuity of these aggregates, including consciousness, never breaks, constantly circling from one life to the next. The general suffering of samsara includes the impermanence of everything, the unsatisfactory nature of desires, and the inevitability of leaving our bodies behind.Sentient beings have never experienced even a moment of true happiness in samsara because even samsaric pleasures are suffering. The overwhelming suffering experienced in samsara is due to misconceptions about the self and the attachment to impermanent and contaminated phenomena. These misconceptions perpetuate suffering in the realms of samsara, stretching back into beginningless time.We urgently need to break free from these wrong concepts, as they lead to endless suffering. The opportunity to have a human body with the potential for spiritual practice arises from the kindness of sentient beings. Every single sentient being has contributed to this opportunity through their kindness. Achieving liberation, enlightenment, and all levels of happiness depends entirely on the kindness and existence of sentient beings. We need to cherish and work for sentient beings, pledging to free them from suffering and bring them to enlightenment. The root of happiness and spiritual growth lies in cherishing others, and this cherishing originates from great compassion, generated in response to the suffering of sentient beings.By taking the Eight Mahayana Precepts with bodhichitta motivation, the merit accumulated multiplies exponentially, potentially by millions of times. Living in accordance with each precept leads to the accumulation of limitless skies of merit. Each precept serves as an opportunity to collect merit for the benefit of all sentient beings.By abstaining from even one negative karma, such as killing, we can experience the happiness for hundreds or even thousands of lifetimes. Conversely, if we engage in negative actions without purifying them, the suffering that results from those actions can continue endlessly. By rejoicing in our virtuous actions and merit accumulation, we can enhance the power and effectiveness of our spiritual practice.Correctly meditating on method and wisdom is crucial and Lama Zopa Rinpoche provides a detailed commentary on the Chenrezig Sadhana, explaining visualization, mantra recitation, compassion, and purification. This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Everything we perceive, from objects to colours, is a result of the mind labelling and imputing meanings onto them. By recognizing the imputed nature of phenomena and the contradiction between appearance and reality, we can prevent the mind from solidifying mistaken beliefs and contributing to delusion, attachment, and other negative emotions. By focusing on wisdom and understanding the ultimate nature of things we can overcome the ignorance that perpetuates delusions and cultivate a more peaceful and compassionate mind. We should consistently cultivate the motivation to benefit others, similar to a loving mother caring for her child. This motivation should be maintained throughout daily activities, not just during formal Dharma practice. Continuously monitoring and adjusting our intention to align with benefiting others helps maintain a genuine altruistic mindset.By skillfully applying the principles of Dharma, daily actions can become a source of purification and a means to collect extensive merit. We should use the transformative power of intention and mindfulness, even in seemingly ordinary activities like sleeping to integrate Dharma practice into all aspects of our lives, utilizing every opportunity for spiritual growth and benefitting others. Engaging in circumambulation and walking meditation are practical ways to integrate these teachings into daily practice.Our own mind has the power to shape our experiences and emotions. Labelling and interpretation play a significant role in determining what we perceive as good or bad, friend or enemy. By understanding and controlling our labelling process, we can shift from suffering to happiness, and positively influence our own well-being as well as that of others. This emphasizes the importance of mindful awareness and the potential for personal transformation through mental training.Lama Zopa Rinpoche uses the twelve links of dependent origination to illustrate the evolution of samsara, the cycle of birth and death, and how our own mind is at the root of this cycle. Not only do the seven results of suffering come from the consciousness and karma, but all appearances in our world, whether positive or negative, stem from our mind's labelling and conceptualization.We should spend time deeply contemplating the connection between our mind and our experiences. This understanding empowers us to choose our responses and become creators of our own happiness and well-being. By recognizing the role of our consciousness, karma, and ignorance in shaping our experiences, we can take control of our reactions, create happiness, and break the cycle of suffering.This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

The teachings of the Buddha provide a universal and fundamental path for liberation from suffering, which encompasses engaging in wholesome actions while refraining from unwholesome ones, subduing the mind, and following the Four Noble Truths.While these teachings might seem peculiar to those unfamiliar, they are universal truths. Understanding karma reveals that positive actions and virtuous thoughts lead to happiness, while negative actions and thoughts result in suffering. Just as doctors diagnose sickness and its origins, the Dharma identifies the causes of suffering and its remedy, making it universal.Transforming the mind through wisdom and detachment leads to the cessation of suffering. This transformation involves perceiving the ultimate nature of the self and other phenomena, culminating in the direct realization of emptiness. Lama Zopa Rinpoche asks us to contemplate the impermanent nature of all causative phenomena, including one's life, possessions, surroundings, and sensory enjoyments and how they can cease at any moment. The negative imprint of past ignorance projects a truly existent appearance onto phenomena, creating the illusion that they inherently exist. The root cause of suffering is our tendency to grasp onto this false appearance and believe it to be true. This mistaken belief has been a source of suffering throughout countless lifetimes. By understanding the illusory nature of phenomena and breaking free from this misconception, one can attain liberation and lasting peace.By meditating on emptiness and recognizing the illusory nature of the truly existent appearances projected by ignorance, we can begin to understand the emptiness of all phenomena. Even the knowing mind itself is empty, not truly existent. By understanding that all aspects of our practice and experience are empty of inherent existence, we begin to dissolve the grasping and misconceptions that perpetuate suffering.Meditation on emptiness can serve as a powerful antidote to overwhelming desires. By viewing phenomena as illusory and impermanent, we can weaken the grip of desire and prevent it from taking hold. Just as a powerful bomb can destroy its target completely, the contemplation of emptiness can dismantle desire's hold over the mind. Samsara and liberation, happiness and suffering, are all created by the mind's conceptualization. Every action, thought, and intention has consequences, and the mind is the ultimate creator of one's experiences. By practicing mindfulness, using the teachings to subdue delusions, and applying them to everyday life, we can transform our minds, create positive karmic imprints, and pave the way towards liberation and enlightenment.This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18-May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Lama Zopa Rinpoche discusses the importance of helping young people and the concept of universal education as a means to achieve this goal. He expresses a sense of urgency for universal education, as he believes there is a need for a method that can bring peace to individuals and the world, regardless of their religious background.Rinpoche envisions an organization that focuses on youth and promotes universal education, aiming to cultivate good hearts and inspire young individuals to become compassionate and peace-loving beings who positively impact the world. By fostering compassion, wisdom, and good conduct, individuals can bring peace not only to themselves and their families but also to their countries, the world, and all sentient beings.Lama Zopa Rinpoche illustrates the power of generating compassion towards a single sentient being by sharing the story of Getsul Tsembulwa, a disciple of the great yogi Nakpo Chöpawa, encountering a woman with leprosy who needed help crossing a river. This story shows how compassion towards even one sentient being can lead to enlightenment. The stronger the compassion, the quicker the path to enlightenment becomes. By giving up one's life and sacrificing for the welfare of another, heavy negative karma is purified, allowing one to see the true nature of the deity. Generating compassion towards one sentient being can make that being the most kind and precious person in one's life.Generating compassion leads to bodhichitta, which is the root of the Mahayana path of enlightenment. By cultivating compassion, one can achieve all the realizations of the path, traverse the five paths and ten bhumis, and attain tantric realizations that expedite the path to enlightenment. Through these realizations, one gains the infinite qualities of a Buddha's holy body, speech, and mind, which are unimaginable and limitless. Even making a small offering, such as a rice grain or a flower, to Buddha or a representation of Buddha, brings inconceivable benefits. The ultimate result of such an offering is full enlightenment. Once enlightened, one can liberate countless sentient beings from samsaric suffering and bring them to enlightenment, thus continuously benefiting others.It is important to practice holy Dharma throughout life, as death is certain and only holy Dharma can guide one at that crucial moment. Rinpoche advises keeping the mind in the lam-rim, the stages of the path to enlightenment, and engaging in virtuous actions aligned with the teachings. By doing so, every aspect of life becomes meaningful and contributes to one's progress towards liberation and enlightenment.At the end of Lama Zopa Rinpoche's talk, he delves into meditation on emptiness. Realizing the emptiness of the self, the ultimate nature of the "I," is crucial. One should perceive the self as completely nonexistent, without even the slightest atom of inherent existence. This realization strikes at the root of samsara, ignorance.This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18-May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Lama Zopa Rinpoche pays homage to Chenrezig (The Compassion Buddha) and Gelongma Palmo, a fully ordained nun who embodied the qualities of the three-time buddhas and had a deep understanding of the past, present, and future. In a blissful realm, a unique lotus was discovered, and the holy child, Chenrezig, was found inside. Chenrezig made a vow to lead all beings to enlightenment and emitted beams from his holy body, liberating beings in the six realms. However, feeling overwhelmed by the suffering of sentient beings, Chenrezig's commitment wavered, causing his holy body to crack. Amitabha Buddha descended, blessed the pieces, and transformed them into eleven faces.Gelongma Palmo, the daughter of the king of Orgyen, renounced worldly life and became a fully ordained nun. She excelled in the five knowledges and strictly upheld her precepts. Due to past karma, she developed leprosy. In a dream, she was advised to practice Chenrezig, which reduced her pain. However, she eventually grew bored until, in another dream, Manjushri advised her to practice Chenrezig and gave her a pill symbolizing attainment.After taking the pill, Gelongma Palmo's infections disappeared, and her sickness gradually healed. By reciting the short and long mantra of the Compassion Buddha and performing nyung-nä, she completely healed her sicknesses within a year. Through her loving-kindness and compassion, she gained control over the ten guardians and eight nagas, who became Dharma protectors.Lama Zopa Rinpoche shares stories of the extraordinary effects of reciting OM MANI PADME HUM, such as the purification of negative karma and the generation of blessings for oneself and others. He also shares stories about the lineage lamas of the Chenrezig practice.There is a special connection between the Compassion Buddha and the Tibetan people. Historically, Chenrezig has been a special deity for Tibet. Nowadays, Western people also have a close connection with Chenrezig as many of them receive teachings and guidance from His Holiness the Dalai Lama, who is considered an incarnation of Chenrezig.Reciting mantras like the Eleven-Face mantra and OM MANI PADME HUM, even once, can purify heavy negative karma, and regular recitation can have immense benefits, including purification and the generation of blessings that can extend to future generations. Reciting the mantra while swimming in water can purify the negative karma of the animals living in the water. This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Lama Zopa Rinpoche discusses a meditation practice focused on the sound of rain, suggesting two meditations: one on the conventional truth of the rain and the other on the emptiness of the rain. The meditation involves analyzing how the sound of rain appears to one's mind, questioning whether the sound is merely labelled by the mind or if it appears to exist independently from its own side. The correct view, according to the Prasangika school, is that the sound is merely imputed by the mind on the base of the sense of the ear. Meditate on the sound's hallucinatory nature and its emptiness, recognizing that the sound is not inherently existent and is merely imputed by the mind. The goal is to differentiate between the hallucinatory appearance of the sound and its ultimate nature, emptiness. Meditation on emptiness helps break the root of samsara, but it is crucial to start the practice with bodhichitta motivation to make one's life most beneficial for sentient beings.We can meditate intensively on the emptiness and ultimate nature of the sound, using the example of a dream where sounds are believed to be true but are actually empty and non-existent. By understanding the false nature of dream sounds, one can recognize the projection of inherent existence on the sound perceived in waking life.Rinpoche talks about the importance of mindfulness and awareness in daily life, using the lam-rim (graduated path) as an antidote to delusions and a means to practice awareness. Sound can be used as an object of meditation to cultivate wisdom and bodhichitta, leading to liberation and enlightenment for oneself and all sentient beings.This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Lama Zopa Rinpoche explains how to think well about why we are doing this retreat; about how to make the retreat most beneficial. Many of us received the permission to practice the four Kadampa deities from HIs Holiness the Dalai Lama, and so doing this retreat well with lam-rim meditation, trying to develop our minds in the path to enlightenment, is to repay His Holiness's kindness. Rinpoche also dedicates the retreat that the political leaders in mainland China come to recognize that His Holiness is the Buddha of Compassion and give Tibet back to the Tibetan people, for peace throughout the world, for the quick success of the Maitreya project, for the flourishing of all the FPMT centers and projects, and for all sentient beings to achieve enlightenment. Rinpoche explains this is how we should think in every session. Rinpoche then explains that in order to be qualified to receive the permission to practice the four Kadampa deities, we need to receive a great initiation. Then we can generate ourselves as a deity and visualize the mandala, which are fundamental tantric practices that are causes to swiftly achieve enlightenment. Rinpoche guides us in developing a strong motivation of bodhicitta. By recalling the preciousness of this human rebirth, how rare it is, how difficult it is to create its causes, and how valuable it is in benefiting not only ourselves but all sentient beings from whose kindness we receive every past, present and future happiness. We must bring every single sentient being to enlightenment as quickly as possible, and what makes it possible to achieve enlightenment quickly is by practicing tantra. This should be our motivation for receiving the Chenresig initiation. And then the main purpose of reciting the mantra Om Mani Padme Hung is to develop compassion.Rinpoche shares several stories illustrating the results of killing and stealing. The presence of insects and animals eating crops is a result of negative karma related to stealing. By killing them, one may temporarily eliminate the current individuals causing damage, but the underlying karmic cause remains, leading to new beings appearing and continuing the cycle. Therefore, the problem persists unless the negative karma is purified.This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Without Lamrim, life is seen as problematic, creating suffering and lacking real happiness. Lamrim practice is more crucial than material wealth, as inner peace and happiness stem from the mind's development. All forms of happiness, whether mundane or supramundane, ultimately originate from Dharma. Having a strong mind, imbued with compassion, wisdom, and an understanding of Dharma, helps diminish the impact of life's difficulties and we can effectively cope with challenges, experiencing more happiness and peace. Universal responsibility is the key to cultivating compassion, preventing harm to others, and bringing peace and happiness. There's incredible, great urgency, without delaying even a second, there's the need to change our own mind, to develop the mind, the good heart. From waking up to going to sleep, we should approach every action with the intention of serving sentient beings, promoting their happiness, and living a meaningful life rather than the unhealthy mindset of self-cherishing. Happiness arises when one thinks of others rather than focusing solely on oneself. Whenever we cherish the I, the minute we cherish the I, the nature of that thought is not a happy mind, it's not a relaxed mind. Changing this attitude leads to a sense of freedom and relaxation in the mind.Scientific evidence has shown a connection between a disturbed mind and physical health issues, individuals with impatience and a bad temper are more prone to heart attacks. There is a correlation between a self-centred mindset and the ease of experiencing anger and negative emotions. This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here: https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

On April 8, 2023, five days before showing the aspect of passing away, Lama Zopa Rinpoche offered a White Tara oral transmission and visualization at Kopan Monastery to Glen H. Mullin and a group of his students.This was one of Rinpoche's last recorded teachings in this life and offers timeless advice on benefiting and cherishing others.Rinpoche begins the White Tara oral transmission at 36:27 of the video

Lama Zopa Rinpoche offered teachings and advice to a group of Vajrasattva retreaters at Kopan Monastery on April 7, 8, and 9, 2023. In his final teaching from this series, Rinpoche discussed how to develop one's mind in Dharma, the necessity of practising the lamrim and concludes by offering the oral transmission of The Essential Nectar. This was one of the last teaching events Rinpoche offered before showing the aspect of passing away on April 13, 2023.