Lama Zopa Rinpoche

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It is as the quote says, Before the guru there is not even the name “buddha.” So, all the buddhas come from the guru. Can you see that? That is why the root guru comes even before Vajradhara in the lineage lama prayer, then Vajradhara, Vajrayogini and so forth. Without the root guru there can be none of these lineage lamas—no Vajradhara, no Vajrayogini, nothing. There cannot be the Buddha. They are all a manifestation of the root guru. For that reason the prayer Namo Gurubhya, Namo Buddhaya, Namo Dharmaya, Namo Sanghaya has great meaning. 107
Chapter 9. The Importance of Guru Devotion In the Buddha’s time artists could not draw the Buddha by looking at him because he was so glorious, so they painted him by looking at his reflection in water. There is a standing Buddha statue I have seen all covered with wrinkles, especially on the robe, that is a copy of his reflection in water. When I was in Mongolia I wanted to see the Buddha statue that was made during his time. When the Buddha descended from Tushita, the Land of Joy, to Sankasya in India, this Buddha statue walked seven steps without touching the ground and greeted the Buddha by sort of bowing three times. Then the Buddha predicted which countries this statue would go to in order to benefit them: first India, then China, and then different countries. There is a story that the Mongolians or Russians stole it from China. The stolen statue was supposed to be sandalwood, but the one I saw in Mongolia seemed to be made of bronze. The abbot of Ganden Monastery in Ulaanbaatar also thought the same, that it was bronze. Somehow, when I saw the picture of the statue, I didn’t think it was made in the Buddha’s time. It seemed more like how statues are made in other places like Japan and it looked more contemporary. So I kind of lost hope that this was the real statue from the Buddha’s time, but I went because Kyabje Kirti Tsenshab <strong>Rinpoche</strong> wanted to go there to meditate and pray. It seems the statue was still in China, but the temple was never open. So I asked a student, Dr. Chiu Nan Lai, if she could find out about it and then see if I could meet it in the future, maybe secretly or something. In Mongolia I was told how the abbots, monks and other people went to see an old lama who had passed away before the Russian invasion but his subtle mind was still there; he was still meditating. He predicted he would continue to meditate and told them to bury him under the ground because the Russian Communists were coming and then open the grave after they had left and return him to the monastery. After the Russians left Mongolia they dug him up. I think they were careless and cut his nose so they put something there in its place but his body was preserved despite being in the ground the whole time of the Russian invasion, some seventy years. Just as he had predicted, they took him out of the ground and placed him back in the monastery, still meditating. When they do protector practices such as Palden Lhamo, sweat comes from his face, so he is still in meditation, continuing to meditate in that way to benefit the world. That he’s not just a skeleton and his body is still intact clearly shows the capacity of the mind, how it can develop by practicing tantra. We have to know more about the different levels of mind: the gross mind, the subtle mind and the extremely subtle mind. If the Buddha statue had been there, I would have gone to see it, but I was not able to get a visa. But I think that particular Buddha statue was made in Beijing. That’s the real story. 108
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SUN OF DEVOTION, STREAM OF BLESSING
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The Lama Yeshe Wisdom Archive Bring
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6. The Guru Is the Most Powerful Ob
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Editor’s Preface This book is the
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Chapter 1. Taking Care of the Mind
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We still have to experience death b
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In a well-cultivated field, whateve
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What a pleasant life we human being
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enefit the teachings of the Buddha
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Among those fifty-one secondary min
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means the cessation of all the gros
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Padmasambhava’s ways of diagnosin
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Practicing Dharma is subduing our m
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from life to life, we will be able
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In A Guide to the Bodhisattva’s W
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said, that allows them to develop i
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contained in the Tengyur, a collect
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Thus the misconceptions about Buddh
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Not understanding this specific emp
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Cutter Sutra eventually does. Then
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There are sentient beings who are a
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vase, the neck is not the vase, the
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4. The freedom of not being born as
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sentient beings, not only to the ti
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If Milarepa could do that after kil
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All of us, believers or nonbeliever
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The need for refuge in our life Per
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▶abstaining from telling lies ▶
Page 58 and 59: Otherwise they come into the kitche
Page 60 and 61: Our life is so important, so precio
Page 62 and 63: Even though our mind, or the other
Page 64 and 65: We will realize this as we are abou
Page 66 and 67: The emptiness of the Z I want to en
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Page 70 and 71: Without a guru, we cannot be free f
Page 72 and 73: This is mentioned in Pabongka Deche
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Page 78 and 79: Buddhism came from the Buddha, from
Page 80 and 81: obscurations but also the obscurati
Page 82 and 83: Chapter 7. A Talk about Dolgyal Rec
Page 84 and 85: seemed to like us and we were able
Page 86 and 87: very crowded. That’s how we lived
Page 88 and 89: him about the bum-pa, the vase. Thi
Page 90 and 91: A key element of guru devotion prac
Page 92 and 93: who helped with his education, his
Page 94 and 95: In short, practicing Dolgyal is har
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Page 100 and 101: Publicly she is like an ordinary pe
Page 102 and 103: There are other quotations but that
Page 104 and 105: Once in Nepal I dreamed of a small
Page 106 and 107: is the kind root guru. Then it star
Page 110 and 111: The importance of guru devotion Pad
Page 112 and 113: So now, this is a real story. At Bu
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Page 116 and 117: Practicing Dharma is more important
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Page 120 and 121: egin by achieving a long life, wher
Page 122 and 123: Chapter 10. Seeing the Guru as a Bu
Page 124 and 125: The monks did that, but of course,
Page 126 and 127: uddhas. That is also mentioned in t
Page 128 and 129: person without head. I don’t know
Page 130 and 131: Those meditators who have achieved
Page 132 and 133: When I was in Tibet I visited Tsurp
Page 134 and 135: Why should they be called kon-chog
Page 136 and 137: that it is his mistake. It is like
Page 138 and 139: Chapter 11. More Precious than a Wi
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Page 142 and 143: dust of this earth can be counted,
Page 144 and 145: we were once crossing a short bridg
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Page 150 and 151: Having been born at a time when the
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Chapter 12. Cutting the Root of Sam
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Because things appear to us not as
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161
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This is all karma. What the Buddha
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numberless suffering sentient being
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By seeing that person as a wish-gra
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light more and some illusory body.
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to achieve enlightenment. The other
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together is the transcendental wisd
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Then you make a promise to generate
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eings who also need the Medicine Bu
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Focus on the deity’s holy body th
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End Notes 1. Or his. Rather than us
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30. Khedrub Sang ye Yeshe (1525-91)
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64. In other teachings Rinpoche has
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97. These are the three ways to und
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Where and when these teachings were
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Gyatso, Tenzin, the Fourteenth Dala
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———. How to Practice Dharma:
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If you, dear reader, would like to
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Other available teachings by Lama Y
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Our further development similarly d
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The Foundation for the Preservation
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Dedication Through the merit create
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About Gordon McDougall Gordon McDou
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