Lama Zopa Rinpoche

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vase, the neck is not the vase, the belly is not the vase, the bottom is not the vase—if we conclude that there is no vase at all, this view of emptiness does not help us see how the vase does exist. Unless our conclusion is an understanding of dependent arising—the truth for the all-obscuring mind, conventional truth—we are led into a sense that there is no vase, and that is nihilism. That meditation leads to nihilism when we begin with the big mistake and leave out the object to be refuted. When we look for the vase that exists, from the very beginning we fail to touch the object of refutation, that which does not exist. What we are looking for is the general vase and in the end we conclude that there is no vase. Many people believe that is the correct way of meditating on emptiness. There are debaters in the monastery—geshes even—who debate well but still think that this is the correct meditation to do, without touching the thing we have to realize as empty, without touching the gag-cha at all. This is what we are looking for. Lama Tsongkhapa very clearly mentioned this in both the Lamrim Chenmo and the Middle Length Lam-rim. There are many pages emphasizing gag-cha, the object to be refuted, explaining it and clearly showing what we need to understand in order to realize emptiness. If the previous meditation were correct, then why would we need to understand the fourpoint analysis? 20 The other meditation does not touch that at all, it does not even question it, and so what the meditator is looking for is incorrect. It might help some people initially, but finally it will prove to be incorrect. That is why the four-point analysis must come first. Only if the meditation on emptiness supports the understanding of dependent arising and does not contradict it in any way can we say it is a correct meditation on emptiness. So, you can see, these two things are not separate. Dependent arising and emptiness are not two separate phenomena. In Tibetan, dependent arising is ten-ching drel-war jung-wa or ten-jung. Ten, “dependent,” eliminates nihilism and jung, “arising,” eliminates eternalism. That is the middle way, neither nihilism nor eternalism. What is a dependent arising is empty of existing from its own side, being merely labeled by the mind. Nothing exists from its own side. And emptiness is a dependent arising. In that way dependent arising and emptiness are unified. 43
Chapter 4. The Need for Ethics and Refuge Lama Zopa Rinpoche at the 2014 Light of the Path retreat in North Carolina. Photo: Roy Harvey. We have met these eight freedoms and ten richnesses Lama Tsongkhapa mentioned, Because at this time we have received the eight freedoms and ten richnesses and are free from being hell beings, hungry ghosts, animals and so forth, we have the freedom to practice the Dharma. At this time we have attained the perfect human rebirth with the eight freedoms and ten richnesses. 21 The eight freedoms are: 1. The freedom of not being born as a hell being 2. The freedom of not being born as a hungry ghost 3. The freedom of not being born as an animal 44
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 32 and 33: said, that allows them to develop i
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 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
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
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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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