Lama Zopa Rinpoche

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egin by achieving a long life, where we can live for hundreds and thousands of years, and eventually achieve enlightenment. With Highest Yoga Tantra, however, there is no need to do that. Even though the practices of the lower tantras are more skillful than those of the Mahayana Paramitayana, the sutra vehicle, Highest Yoga Tantra is even more skillful than those, and through it we can achieve full enlightenment, the unified state of Vajradhara, in one brief lifetime of these degenerated times, with no need to prolong our life. So, because of that, it has the greatest skill. How can we be happy while others suffer? As the bodhisattva Thogme Zangpo mentioned in his Thirty-seven Practices of a Bodhisattva, When your mothers, who’ve loved you since time without beginning, Are suffering, what use is your own happiness? Therefore to free limitless living beings Develop the altruistic intention— This is the practice of bodhisattvas. 75 Totally ignorant of the cause of happiness and the cause of suffering, we worldly beings think we’re always working for happiness but in reality we are constantly creating the cause of suffering. We keep ourselves totally busy, day and night, like ants frantically running around, up and down trees or whatever. Because our motivation is not even attachment to future lives but just attachment to this life, every action of our body, speech and mind becomes negative karma. In that, we are no different from insects, spiders, crickets, ants and so forth. Our motivation is identical to theirs. Likewise the billionaire, the zillionaire, the trillionaire—there is no difference; their motivation is identical. We have all been billionaires, zillionaires, trillionaires, kings in the god and human realms, Indra and Brahma, numberless times. We are just like those slugs that come out when it rains. Just like them, we work only for this life, so every action we do is nonvirtuous. And even if we do collect a little virtue, because we have so many enemies, anger arises frequently and very easily due to the habituation of our mind, and whatever merit we might have accumulated is continuously destroyed. We might intellectually know about merit, thinking, “I’ve done this retreat; I’ve done that preliminary practice; I’ve studied this and studied that; I’ve done so much, so much,” but, as I mentioned, our mind is the same as it ever was or even worse. It’s as if we never met the Dharma. Problems still come. Before they meet the Dharma, some people have very few negative emotions, but the more they engage in intellectual study of the Dharma, if they don’t practice, the stronger their negative emotions grow. More pride, anger and so forth arise, causing constant suffering now and in the future. So, Thogme Zangpo asks how can we be happy while numberless sentient beings are suffering? What use is being happy like that? He then says that in order to free others from the oceans of samsaric suffering we must generate bodhicitta, the practice of the bodhisattvas. 119
Until we are free from the control of karma and delusion we must constantly suffer: the suffering of pain, the suffering of change and pervasive compounding suffering. We encounter the suffering of the six realms and suffer again and again, endlessly. Therefore, we need to be free from the whole of samsara and achieve lower nirvana, the blissful state of peace. But that alone is not sufficient. Rather, we must achieve great nirvana, full enlightenment. We must free ourselves from even the subtle obscurations, the obscurations to knowledge, especially for all sentient beings, to free them from the oceans of samsaric suffering and bring them to full enlightenment as quickly as possible. We must achieve full enlightenment as quickly as possible. This is why we must practice Highest Yoga Tantra. 120
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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 ▶
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Otherwise they come into the kitche
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Our life is so important, so precio
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Even though our mind, or the other
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We will realize this as we are abou
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The emptiness of the Z I want to en
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the greatest problem that affluent
Page 70 and 71: Without a guru, we cannot be free f
Page 72 and 73: This is mentioned in Pabongka Deche
Page 74 and 75: particles of dust of the earth. Eve
Page 76 and 77: human mother. If we were to sacrifi
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
Page 96 and 97: Khadro-la and earthquakes Although
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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 108 and 109: It is as the quote says, Before the
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
Page 118 and 119: memorize them but then forgot them
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
Page 140 and 141: patience, perseverance, meditation
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 148 and 149: Whether or not we eat animals is in
Page 150 and 151: Having been born at a time when the
Page 152 and 153: We must prepare for the next life T
Page 154 and 155: There is no sentient being we have
Page 156 and 157: Probably many people think that ren
Page 158 and 159: Chapter 12. Cutting the Root of Sam
Page 160 and 161: Because things appear to us not as
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Page 164 and 165: This is all karma. What the Buddha
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Page 168 and 169: 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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Lama Zopa Rinpoche

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