Lama Zopa Rinpoche

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Chapter 10. Seeing the Guru as a Buddha Lama Zopa Rinpoche at the 2014 Light of the Path retreat in North Carolina. Photo: Roy Harvey. The harm Dolgyal has done I want to mention this story so you can get a better understanding of the damage Dolgyal does to the world, to Buddhism, to Tibetan Buddhism, and in particular to Lama Tsongkhapa’s teachings. Some stories are from many years ago but this particular story is from recent years. This incident happened in Ganden Monastery. There was a geshe, Jangtse Geshe Drati, who was an expert in philosophy. When we were in Buxa he was well known for his understanding of the five major sutra texts—Abhisamayalamkara, Vinaya, Madhyamaka, Abhidharmakosha and Pramanavarttika—and I think he became even better known in south India. He came to our class in Buxa to explain one of the texts. 121
After Buxa he was advised by His Holiness’s office in Dharamsala to change the way the monks studied into that of a school, like a university. Previously the subjects ran sequentially, one by one, with a different number of years for each subject, so what was studied depended on time. So he transformed the course of study into a university-type curriculum, where the five major sutra texts were taught simultaneously. When Geshe Tsephel, who now has a center in America, 76 was the abbot of Ganden Jangtse, he wanted to take teachings from Geshe Drati, especially because he was an expert in Madhyamaka, even though Geshe Tsephel himself is also very learned. He had prepared all the offerings in order to request the teachings the next day but, that night, he had very bad dream, so he did not go. What happened was that Geshe Drati had criticized His Holiness. He said there were many learned lamas who were practicing Dolgyal and that they were very good, something like that. I didn’t see details of his criticism but Khadro-la told His Holiness that it was the worst criticism so far. Ganden Monastery has two divisions, Shartse and Jangtse, and the letter criticizing His Holiness was read in public to the Ganden Jangtse assembly. I don’t know how many thousands of monks were in Jangtse but they were all there for a puja. Because of that, the staff and abbots of the monasteries gathered to decide whether to expel Geshe Drati from Ganden Jangtse Monastery, even though he was a great teacher with a thousand disciples. They decided to ask Kalarupa, the main protector of Ganden Monastery, for advice. The power of all the buddhas is manifested in Yamantaka, Vajrabhairava, who is the most wrathful aspect of Manjushri. Kalarupa is the protector that Yamantaka orders to do activities. But this protector is not a worldly being; he is beyond samsara. There are three aspects of Kalarupa: outer Kalarupa, inner Kalarupa and secret Kalarupa. Of Lama Tsongkhapa’s two protectors, Kalarupa and Six-arm Mahakala, Kalarupa is the main one. Lama Tsongkhapa gave them orders and they fulfilled them. The requesting ceremony to Kalarupa, which requires using small bowls, takes time because every bowl has to be weighed exactly, like when you buy gold. The answer to the question is inside the bowls—you ask the question mentally. So, each bowl has to be of equal weight; if any are lighter or heavier the answer becomes incorrect. After the abbots and staff of the monastery did pujas and prayers asking whether this geshe should be expelled from the monastery or not it came out he should be expelled. His criticism of His Holiness was then read out to all the monks, who clapped their hands. Clapping hands in the West means joy and approval, like in football, to show you are happy. In Tibet, clapping hands in this way means the opposite of being happy or welcoming somebody. In the monasteries it’s something wrathful. We also did it at Buxa in the very early times. A huge pot of black tea was made for the monks and they tipped all of it out, which was a sort of wrathful action, showing the unbelievable suffering of the whole of Tibet turned upside down. In the very early Buxa days the monks tipped the tea out and then beat it with the end of their zens. 122
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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
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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
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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
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Page 120 and 121: egin by achieving a long life, wher
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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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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