Lama Zopa Rinpoche

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said, that allows them to develop inner wisdom, to understand karma and so forth and that leads to their future lives’ happiness. In that way, they are brought to complete happiness. What we are able to do when we generate patience and compassion is unbelievable. We are responsible for the happiness and peace of every sentient being: for everyone in our family, in our society, in our country, in this world and in all worlds—and finally for ourselves. We can offer all this happiness to every sentient being. The practice of patience and compassion should really be the main education in the family and in schools. Only with that can there be peace in the world and an end to suffering. 31
Chapter 3. The Hallucination of the Real I If modern technology is used in a positive way it has the potential to benefit billions of people and animals in the world. But used in the wrong way it can bring unbelievably disastrous harm to billions of beings. This is especially true of digital technology, the Internet and so forth, which has the power to benefit immediately, sending images and words all over the world in a second, but at the same time it also has the power to do great damage, harming billions of people, polluting their minds, destroying their lives. It all depends on how such things are used. In a positive way the benefits from life to life are unbelievable. Watching His Holiness online, for instance, allows the mind to develop like a lotus opening, bringing greater happiness, more success from life to life, for hundreds of lives, thousands of lives, millions and billions of lives. It leads to the total liberation from the oceans of samsaric suffering and ultimately to the total elimination of all obscurations and the completion of all realizations, to that peerless happiness, where there is no trace of ignorance, no obscurations. Therefore, we must be very careful how we use modern technology. Buddhism comes to Tibet In Tibetan Buddhism there are four traditions: Nyingma, Kagyü, Sakya and Gelug. When the Nalanda Monastery abbot Shantarakshita went to Tibet to purify the land, he built the first monastery in Tibet in Samye. However, each night, after the human beings had erected the monastery walls during the day, the spirits would tear them down so that the next day the people would have to rebuild them. This happened again and again. So King Trisong Detsen invited the powerful yogi Padmasambhava from India to visit Tibet. There is a whole book—probably several books—on the life story of Padmasambhava. When he got to Tibet, he arose in the aspect of an enlightened wrathful deity and hooked the spirits. Three ran away according to the karma of the Tibetans, but he subdued the other twelve and made them pledge to protect and not harm the Buddhadharma in Tibet and to protect its practitioners as well. Having been subdued, those twelve spirits became Dharma protectors. Since then, Tibetans have been making offerings and doing prayers to those protectors and asking them for help. From that, Buddhism became firmly established in Tibet. Thus the Buddhadharma came to Tibet from India, from Nalanda Monastery—not Nalanda in France but Nalanda in India. And speaking about Nalanda in France, that is now a real monastery, not a diluted one, because they now do the three main practices of a monastery there: the twice-monthly confession ceremonies, the yearly abiding in summer retreat and following Vinaya. 15 It also fulfills the description of a monastery in that it is isolated from villages and crowds. In Nalanda in India there were three hundred pandits. After the Buddha achieved enlightenment and revealed the teachings, great pandits like Asanga and Nagarjuna, who was like a second Buddha, came. These great pandits were holy beings who actualized the path. They were not just scholars, not just experts in words whose minds remained ordinary—these three hundred holy beings all actualized the path. The Buddha’s teachings are contained in the Kangyur, a collection of more than a hundred volumes, and the commentaries to the Buddha’s teachings by those great Indian pandits are 32
Page 2 and 3: SUN OF DEVOTION, STREAM OF BLESSING
Page 4 and 5: The Lama Yeshe Wisdom Archive Bring
Page 6 and 7: 6. The Guru Is the Most Powerful Ob
Page 8 and 9: Editor’s Preface This book is the
Page 10 and 11: Chapter 1. Taking Care of the Mind
Page 12 and 13: We still have to experience death b
Page 14 and 15: In a well-cultivated field, whateve
Page 16 and 17: What a pleasant life we human being
Page 18 and 19: enefit the teachings of the Buddha
Page 20 and 21: Among those fifty-one secondary min
Page 22 and 23: means the cessation of all the gros
Page 24 and 25: Padmasambhava’s ways of diagnosin
Page 26 and 27: Practicing Dharma is subduing our m
Page 28 and 29: from life to life, we will be able
Page 30 and 31: In A Guide to the Bodhisattva’s W
Page 34 and 35: contained in the Tengyur, a collect
Page 36 and 37: Thus the misconceptions about Buddh
Page 38 and 39: Not understanding this specific emp
Page 40 and 41: Cutter Sutra eventually does. Then
Page 42 and 43: There are sentient beings who are a
Page 44 and 45: vase, the neck is not the vase, the
Page 46 and 47: 4. The freedom of not being born as
Page 48 and 49: sentient beings, not only to the ti
Page 50 and 51: If Milarepa could do that after kil
Page 52 and 53: All of us, believers or nonbeliever
Page 54 and 55: The need for refuge in our life Per
Page 56 and 57: ▶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
Page 68 and 69: 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
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Chapter 7. A Talk about Dolgyal Rec
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seemed to like us and we were able
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very crowded. That’s how we lived
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him about the bum-pa, the vase. Thi
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A key element of guru devotion prac
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who helped with his education, his
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In short, practicing Dolgyal is har
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Khadro-la and earthquakes Although
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esult of negative karma is rebirth
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Publicly she is like an ordinary pe
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There are other quotations but that
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Once in Nepal I dreamed of a small
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is the kind root guru. Then it star
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It is as the quote says, Before the
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The importance of guru devotion Pad
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So now, this is a real story. At Bu
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them perfectly—and even if he has
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Practicing Dharma is more important
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memorize them but then forgot them
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egin by achieving a long life, wher
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Chapter 10. Seeing the Guru as a Bu
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The monks did that, but of course,
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uddhas. That is also mentioned in t
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person without head. I don’t know
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Those meditators who have achieved
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When I was in Tibet I visited Tsurp
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Why should they be called kon-chog
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that it is his mistake. It is like
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Chapter 11. More Precious than a Wi
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patience, perseverance, meditation
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dust of this earth can be counted,
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we were once crossing a short bridg
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There are so many animals. There ar
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Whether or not we eat animals is in
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Having been born at a time when the
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We must prepare for the next life T
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There is no sentient being we have
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Probably many people think that ren
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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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