Lama Zopa Rinpoche talks about purifying negative karma in two ways. Firstly, through the power of regretting negative actions, as that helps purify our negative karma and defilements. This regret should focus on acknowledging and repenting the negative actions, rather than regretting positive actions. Secondly, viewing negative actions as empty, recognizing that they lack inherent existence and are merely labelled by the mind. This realization aids in purifying negative karma by revealing the illusory nature of these actions.

The Western perception of regret as negative arises from a lack of understanding of Dharma. In reality, regretting negative actions is a positive practice that contributes to achieving happiness and enlightenment. Rinpoche further discusses how our own mind serves as the root cause of both happiness and suffering. Negative thoughts and delusions generate negative karma and lead to suffering, while positive thoughts and actions create positive karma and bring happiness. Even external pleasures depend on one's mind and karma. By cultivating positive and healthy thoughts through Buddhism and meditation, we can attain peace and happiness for ourselves and others. Applying mindfulness and meditation throughout daily life is crucial to overcoming negative emotions and engaging in positive actions, leading to immediate effects on our well-being.

Lama Zopa Rinpoche shares a story about how he threw stones at a bush that people believed was inhabited by a naga, and how shortly after, he developed a pimple on his face that turned into a spreading infection. This experience strengthened his faith in the existence of nagas and their ability to harm those who harm them.

Lama Zopa Rinpoche tells another story about a mother who asked her son to bring her Buddha's relics but he forgot and picked up a dog bone on his way back. The mother believed it was a relic and her devotion caused the actual relic to manifest. Similarly, if someone recites Rinpoche's name mantra with pure thought and faith, even if Rinpoche himself has no qualities, that person will receive benefits. The mantra should be recited with guru devotion and the understanding that the disciple's mind and the guru's mind are one. By reciting the mantra with this attitude, one can receive blessings and benefit from it.

This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18-May 11, 2003. You can see all the teachings from this retreat here:

https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Just as a bank multiplies your money, bodhichitta multiplies your merit, and not just by a little, but by leaps and bounds! With each thought of benefiting others, your merit becomes limitless because the number of beings you wish to help is also boundless. Even the slightest intention to heal the headaches of sentient beings accumulates inconceivable merit. But when you actively strive to eliminate their suffering and bring them happiness, the merit skyrockets—like hitting the jackpot! Reciting the Twenty-one Tara praises with bodhichitta is equivalent to reciting them a hundred thousand times while offering a single butter lamp with bodhichitta yields the merit of a hundred thousand light offerings. It's like a mega bonus!

Bodhichitta is like a treasure trove of merit, as Pabongka Dechen Nyingpo beautifully explained. It holds limitless skies of merit within your reach! Lama Zopa Rinpoche explains that when reciting mantras with bodhichitta, each mantra becomes a powerhouse of merit, benefiting every sentient being—including the smallest insects, the tigers, snakes, and even our enemies. There's no discrimination—it covers all races and all living beings. Bodhichitta encompasses countless insects, animals, and all living beings in forests, fields, and skies who endure immense suffering.

By generating bodhichitta, we are planting seeds that bring us closer to its realization. Every action we undertake with the motivation of bodhichitta benefits countless sentient beings, supporting their happiness and well-being. Its scope is vast, embracing all beings in all universes, from the tiniest to the largest, providing hope and relief to even those who have committed unspeakable acts of cruelty.

We should reflect on the immense power of bodhichitta, a force capable of transforming the world and alleviating the suffering of countless beings. Through cultivating compassion, wisdom, and realization, we can offer increasingly profound benefits to others and ultimately guide them from happiness to enlightenment.

Bodhichitta is the door to the Mahayana path of enlightenment, and by embracing it, we can unlock the qualities admired by all Buddhas. With bodhichitta, we embark on the journey of becoming buddhas ourselves, bringing happiness and freedom from suffering to every single sentient being. By taking universal responsibility for their well-being, we can actualize the highest potential within ourselves.

This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18-May 11, 2003. You can see all the teachings from this retreat here:

https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Our judgments and labels, whether positive or negative, influence how we experience the world. For example, when we label something as "good" or "beautiful," it creates a positive appearance and elicits feelings of happiness. Conversely, when we label something as "bad" or "ugly," it creates a negative appearance and elicits feelings of unhappiness. People in different cultures may have different perceptions of beauty or value based on their cultural conditioning and the labels they apply.

Our labeling and conceptualization of objects, people, and experiences affect our feelings and perceptions. Even our perceptions of important figures, such as political leaders, are influenced by our mind's labeling and conceptualization. Attachment can arise when we label someone or something as desirable, leading to a painful attachment that makes it difficult to separate from the object.

The mind has the tendency to project a sense of inherent existence onto things, even though in reality, everything is empty and exists only as mere imputations by the mind. When we are attached to an object or person, we are attached to something that doesn't truly exist. The object of our attachment is built upon the wrong view of ignorance, which apprehends it as inherently existent and existing from its own side. In reality, the object is empty of inherent existence. Attachment deceives us by making us believe that the object is worth clinging to and possessing when, in fact, it is not.

Anger arises when there is attachment because attachment leads to the idea of possession. When we feel that someone is taking away what we are attached to, anger and resentment arise. This is another form of deception because it is based on a false view of inherent existence.

We should recognize the power of our own minds in shaping our experiences and the need to develop wisdom and discernment to see beyond the superficial appearances created by our own mental labels and conceptualizations. We need to meditate on these points to free ourselves from the cycle of suffering in samsara.

This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here:

https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Guru Puja (Lama Chöpa) encompasses the essence of both sutra and tantra. This practice is the quickest way to achieve enlightenment. Lama Zopa Rinpoche recommends studying His Holiness the Dalai Lama's commentary on Guru Puja, which provides a clear and effective explanation of this essential practice.

Taking vows, specifically the bodhisattva vow and tantric vows, helps eliminate obstacles and create conducive conditions for spiritual progress. While many people recite prayers and perform various practices, it is crucial to target the root of suffering, which is the delusions and, especially, the self-cherishing thought. All practices should aim to overcome these obstacles in the mind.

We should engage in meditation during prayers to prevent them from becoming mere rituals. Such meditation transforms prayers into a meaningful and transformative practice, preparing the mind for enlightenment and benefiting all sentient beings.

We should also generate gratitude and awe for our precious human life and the incredible opportunities it presents for Dharma practice. The chance to practice the Dharma, particularly the lam-rim teachings, is a great fortune, especially when compared to those who lack access to such teachings and live with ignorance. Even though we may have access to extensive teachings, understanding how to integrate them into a path to enlightenment can be challenging without lam-rim guidance.

Rinpoche provides commentary on "Calling the Guru from Afar," a profound guru yoga text composed by Pabongka Dechen Nyingpo. The practice combines guru yoga, guru devotion, lam-rim, and highest tantra, making it an effective and profound meditation.

Lama Zopa Rinpoche discusses the impermanence of life and the significance of remembering the guru at the time of death. No matter how much one wishes to stay with loved ones or cling to life, there is no choice but to face death. Fear and distress can accompany the moment of death, even for those who may not believe in reincarnation or karma. This fear arises from the intuitive understanding of something terrible happening after death.

In order to break free from samsara, we must learn, meditate, and make progress on the path to liberation. We need to take advantage of this precious human life and the opportunities it offers for spiritual growth. Understanding the guru in our hearts will lead to the realization of the dharmakaya, one of the three kayas (bodies) in Mahayana Buddhism.

This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here:

https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

There is great positive transformation through the power of mantras, holy objects, and moral conduct. This power comes from the compassion of Buddha, who provided these methods for sentient beings to purify negative karma, accumulate merit, and progress on the path to enlightenment quickly. The more we understand the suffering of samsara, the more we can appreciate the kindness of Buddha in offering such methods for liberation.

Lama Zopa Rinpoche explains the power and benefits of various mantras, their ability to purify negative karma and lead beings towards enlightenment and the power of holy objects like statues and stupas, even without mantras, in bringing positive results to those who interact with them. The merit accumulated through making offerings to arhats equaling the number of sand grains in the Atlantic Ocean for countless eons is immense. However, merely seeing a statue of Buddha or a picture of Buddha can result in even greater merit.

Achieving a human rebirth is incredibly rare and requires the practice of pure morality. Confession and purification are crucial daily practices to protect ourselves from negative karma and maintain pure morality. The practice of confession should be done continuously to ensure a good rebirth and the basis for spiritual realizations.

Rinpoche discusses negative karma's suffering results, including health problems and rebirth in unhappy realms and stresses the importance of accumulating positive karma through virtuous actions, mantras, and blessing the environment and all sentient beings in it, even if they are unaware of the benefits. This way, we can create a virtuous atmosphere and purify negative karma for ourselves and others.

Negative karmas, like killing, can perpetuate endless suffering unless we engage in purification practices and alter our behaviour. Contemplating the frequency of our negative actions in this life and acknowledging their cumulative impact across countless past lives is essential. The transformative power of dedicated practice and adopting moral behavior to prevent further negative actions, not only brings inner peace and happiness but also benefits other sentient beings by averting harm.

This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here:

https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

The great bodhisattva Khunu Lama Rinpoche, a profound scholar and yogi had extensive knowledge of Buddhist scriptures and teachings. His Holiness the Dalai Lama received extensive commentary on the Bodhicharyavatara from him. Lama Zopa Rinpoche attributes the origins of FPMT chanting practices to Khunu Lama Rinpoche.

Khunu Lama Rinpoche's teachings became widely known, with people seeking blessings from him. His teachings for the monks at Kopan Monastery emphasized the need to tame their minds and the importance of lam-rim teachings in this process.

All teachings in Buddhism are meant to help us actualize wisdom, and the main teaching for this purpose is the Perfection of Wisdom, which is the revelation of the truth. Buddha liberates sentient beings by revealing this truth.

Bodhisattva Chenrezig requested teachings from Buddha Shakyamuni on the Perfection of Wisdom. Reciting the name of Chenrezig, his mantra, or extensively explaining, writing down, or making offerings related to Chenrezig leads sentient beings to attain enlightenment in the future.

Lama Zopa Rinpoche explains how our feelings and mental states are intimately tied to how we label or interpret situations and objects as positive or negative. These labels are conceptual in nature and influence our emotional responses. Even seemingly external circumstances, such as other people's behaviour, are deeply intertwined with our own interpretations and labels.

When we do not remember or apply the basic philosophy of Buddhism, we may carry resentment in our hearts for a long time, causing immense pain. Such prolonged suffering is a result of our own concepts and negative interpretations. These issues are often connected to societal beliefs, cultural norms, and concepts of what is considered "good" or "bad."

It is important to accept situations and understand that they are a result of karma. By recognizing that we have harmed others in the past, we can come to terms with the harm we receive in the present and develop patience and understanding.

Rinpoche provides commentary on the Four Immeasurables, to cultivate loving-kindness, compassion, joy, and equanimity towards all sentient beings. He also discusses meditating on emptiness to analyze the concept of "I" and to recognize that the self is merely a mental construct, not an inherently existing entity. The "I" we grasp onto is a hallucination, and by meditating on its non-existence, we can gain insight into the emptiness of all phenomena.

This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18-May 11, 2003. You can see all the teachings from this retreat here:

https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

We can precede the Chenrezig visualization by calming techniques and breathing exercises, reciting prayers and reflecting on the kindness of Guru Shakyamuni Buddha. Buddha made immense sacrifices for the benefit of all sentient beings, practicing morality, charity, perseverance, concentration, and wisdom for three countless great eons.

Integrating Lam Rim meditation with deity meditation and mantra recitation can make the practice more powerful. Chanting serves as a form of meditation, giving us time to reflect and meditate on the teachings and carries blessings from enlightened beings and supports the arising of devotion, renunciation, compassion, and bodhicitta.

Lama Zopa Rinpoche explains the three causes of refuge (recognition of suffering and delusion, compassion for sentient beings, and devotion to the Three Jewels) and the distinction between causal and resultant refuge in the path towards enlightenment.

Generating bodhicitta by reciting, "I must achieve enlightenment for the benefit of all sentient beings, therefore I'm going to generate bodhicitta" accumulates far greater merit than making offerings to the Buddhas for eons equal to the number of sand grains in the Pacific Ocean, or even the Atlantic Ocean. The act of generating bodhicitta is so powerful that it surpasses unimaginable offerings in terms of merit.

When making offerings to Guru Chenrezig, visualize the essence of the offering as generating infinite bliss in his holy mind. Offerings we make during our practice are not just visualizations but are real offerings.

Rinpoche guides us through a visualization of Chenrezig, focusing on the deity's form, attributes, and the symbolism of each aspect. Chenrezig's pure body contains countless pure realms of Buddhas within each pore, signifying the power and qualities of the Buddhas.

The commentary continues with the recitation of Chenrezig's mantra and the development of great compassion, where we can engage in practices such as Tonglen (taking and giving) to alleviate the suffering of sentient beings and purify our own negativities.

We can make requests to Chenrezig using a prayer that includes various requests and aspirations. These requests encompass a wide range of situations and challenges that we may encounter in our lives. We seek Chenrezig's guidance and blessings to overcome them.

This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here:

https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Our current bodies carry the seeds of disturbing thoughts and defilements, and they perpetuate samsara. The continuity of these aggregates, including consciousness, never breaks, constantly circling from one life to the next. The general suffering of samsara includes the impermanence of everything, the unsatisfactory nature of desires, and the inevitability of leaving our bodies behind.

Sentient beings have never experienced even a moment of true happiness in samsara because even samsaric pleasures are suffering. The overwhelming suffering experienced in samsara is due to misconceptions about the self and the attachment to impermanent and contaminated phenomena. These misconceptions perpetuate suffering in the realms of samsara, stretching back into beginningless time.

We urgently need to break free from these wrong concepts, as they lead to endless suffering. The opportunity to have a human body with the potential for spiritual practice arises from the kindness of sentient beings. Every single sentient being has contributed to this opportunity through their kindness. Achieving liberation, enlightenment, and all levels of happiness depends entirely on the kindness and existence of sentient beings.

We need to cherish and work for sentient beings, pledging to free them from suffering and bring them to enlightenment. The root of happiness and spiritual growth lies in cherishing others, and this cherishing originates from great compassion, generated in response to the suffering of sentient beings.

By taking the Eight Mahayana Precepts with bodhichitta motivation, the merit accumulated multiplies exponentially, potentially by millions of times. Living in accordance with each precept leads to the accumulation of limitless skies of merit. Each precept serves as an opportunity to collect merit for the benefit of all sentient beings.

By abstaining from even one negative karma, such as killing, we can experience the happiness for hundreds or even thousands of lifetimes. Conversely, if we engage in negative actions without purifying them, the suffering that results from those actions can continue endlessly. By rejoicing in our virtuous actions and merit accumulation, we can enhance the power and effectiveness of our spiritual practice.

Correctly meditating on method and wisdom is crucial and Lama Zopa Rinpoche provides a detailed commentary on the Chenrezig Sadhana, explaining visualization, mantra recitation, compassion, and purification.

This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here:

https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Everything we perceive, from objects to colours, is a result of the mind labelling and imputing meanings onto them. By recognizing the imputed nature of phenomena and the contradiction between appearance and reality, we can prevent the mind from solidifying mistaken beliefs and contributing to delusion, attachment, and other negative emotions.

By focusing on wisdom and understanding the ultimate nature of things we can overcome the ignorance that perpetuates delusions and cultivate a more peaceful and compassionate mind. We should consistently cultivate the motivation to benefit others, similar to a loving mother caring for her child. This motivation should be maintained throughout daily activities, not just during formal Dharma practice. Continuously monitoring and adjusting our intention to align with benefiting others helps maintain a genuine altruistic mindset.

By skillfully applying the principles of Dharma, daily actions can become a source of purification and a means to collect extensive merit. We should use the transformative power of intention and mindfulness, even in seemingly ordinary activities like sleeping to integrate Dharma practice into all aspects of our lives, utilizing every opportunity for spiritual growth and benefitting others. Engaging in circumambulation and walking meditation are practical ways to integrate these teachings into daily practice.

Our own mind has the power to shape our experiences and emotions. Labelling and interpretation play a significant role in determining what we perceive as good or bad, friend or enemy. By understanding and controlling our labelling process, we can shift from suffering to happiness, and positively influence our own well-being as well as that of others. This emphasizes the importance of mindful awareness and the potential for personal transformation through mental training.

Lama Zopa Rinpoche uses the twelve links of dependent origination to illustrate the evolution of samsara, the cycle of birth and death, and how our own mind is at the root of this cycle. Not only do the seven results of suffering come from the consciousness and karma, but all appearances in our world, whether positive or negative, stem from our mind's labelling and conceptualization.

We should spend time deeply contemplating the connection between our mind and our experiences. This understanding empowers us to choose our responses and become creators of our own happiness and well-being. By recognizing the role of our consciousness, karma, and ignorance in shaping our experiences, we can take control of our reactions, create happiness, and break the cycle of suffering.

This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here:

https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

The teachings of the Buddha provide a universal and fundamental path for liberation from suffering, which encompasses engaging in wholesome actions while refraining from unwholesome ones, subduing the mind, and following the Four Noble Truths.

While these teachings might seem peculiar to those unfamiliar, they are universal truths. Understanding karma reveals that positive actions and virtuous thoughts lead to happiness, while negative actions and thoughts result in suffering. Just as doctors diagnose sickness and its origins, the Dharma identifies the causes of suffering and its remedy, making it universal.

Transforming the mind through wisdom and detachment leads to the cessation of suffering. This transformation involves perceiving the ultimate nature of the self and other phenomena, culminating in the direct realization of emptiness. Lama Zopa Rinpoche asks us to contemplate the impermanent nature of all causative phenomena, including one's life, possessions, surroundings, and sensory enjoyments and how they can cease at any moment.

The negative imprint of past ignorance projects a truly existent appearance onto phenomena, creating the illusion that they inherently exist. The root cause of suffering is our tendency to grasp onto this false appearance and believe it to be true. This mistaken belief has been a source of suffering throughout countless lifetimes. By understanding the illusory nature of phenomena and breaking free from this misconception, one can attain liberation and lasting peace.

By meditating on emptiness and recognizing the illusory nature of the truly existent appearances projected by ignorance, we can begin to understand the emptiness of all phenomena. Even the knowing mind itself is empty, not truly existent. By understanding that all aspects of our practice and experience are empty of inherent existence, we begin to dissolve the grasping and misconceptions that perpetuate suffering.

Meditation on emptiness can serve as a powerful antidote to overwhelming desires. By viewing phenomena as illusory and impermanent, we can weaken the grip of desire and prevent it from taking hold. Just as a powerful bomb can destroy its target completely, the contemplation of emptiness can dismantle desire's hold over the mind.

Samsara and liberation, happiness and suffering, are all created by the mind's conceptualization. Every action, thought, and intention has consequences, and the mind is the ultimate creator of one's experiences. By practicing mindfulness, using the teachings to subdue delusions, and applying them to everyday life, we can transform our minds, create positive karmic imprints, and pave the way towards liberation and enlightenment.

This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18-May 11, 2003. You can see all the teachings from this retreat here:

https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Lama Zopa Rinpoche discusses the importance of helping young people and the concept of universal education as a means to achieve this goal. He expresses a sense of urgency for universal education, as he believes there is a need for a method that can bring peace to individuals and the world, regardless of their religious background.

Rinpoche envisions an organization that focuses on youth and promotes universal education, aiming to cultivate good hearts and inspire young individuals to become compassionate and peace-loving beings who positively impact the world. By fostering compassion, wisdom, and good conduct, individuals can bring peace not only to themselves and their families but also to their countries, the world, and all sentient beings.

Lama Zopa Rinpoche illustrates the power of generating compassion towards a single sentient being by sharing the story of Getsul Tsembulwa, a disciple of the great yogi Nakpo Chöpawa, encountering a woman with leprosy who needed help crossing a river. This story shows how compassion towards even one sentient being can lead to enlightenment. The stronger the compassion, the quicker the path to enlightenment becomes. By giving up one's life and sacrificing for the welfare of another, heavy negative karma is purified, allowing one to see the true nature of the deity. Generating compassion towards one sentient being can make that being the most kind and precious person in one's life.

Generating compassion leads to bodhichitta, which is the root of the Mahayana path of enlightenment. By cultivating compassion, one can achieve all the realizations of the path, traverse the five paths and ten bhumis, and attain tantric realizations that expedite the path to enlightenment. Through these realizations, one gains the infinite qualities of a Buddha's holy body, speech, and mind, which are unimaginable and limitless. Even making a small offering, such as a rice grain or a flower, to Buddha or a representation of Buddha, brings inconceivable benefits. The ultimate result of such an offering is full enlightenment. Once enlightened, one can liberate countless sentient beings from samsaric suffering and bring them to enlightenment, thus continuously benefiting others.

It is important to practice holy Dharma throughout life, as death is certain and only holy Dharma can guide one at that crucial moment. Rinpoche advises keeping the mind in the lam-rim, the stages of the path to enlightenment, and engaging in virtuous actions aligned with the teachings. By doing so, every aspect of life becomes meaningful and contributes to one's progress towards liberation and enlightenment.

At the end of Lama Zopa Rinpoche's talk, he delves into meditation on emptiness. Realizing the emptiness of the self, the ultimate nature of the "I," is crucial. One should perceive the self as completely nonexistent, without even the slightest atom of inherent existence. This realization strikes at the root of samsara, ignorance.

This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18-May 11, 2003. You can see all the teachings from this retreat here:

https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Lama Zopa Rinpoche pays homage to Chenrezig (The Compassion Buddha) and Gelongma Palmo, a fully ordained nun who embodied the qualities of the three-time buddhas and had a deep understanding of the past, present, and future.

In a blissful realm, a unique lotus was discovered, and the holy child, Chenrezig, was found inside. Chenrezig made a vow to lead all beings to enlightenment and emitted beams from his holy body, liberating beings in the six realms. However, feeling overwhelmed by the suffering of sentient beings, Chenrezig's commitment wavered, causing his holy body to crack. Amitabha Buddha descended, blessed the pieces, and transformed them into eleven faces.

Gelongma Palmo, the daughter of the king of Orgyen, renounced worldly life and became a fully ordained nun. She excelled in the five knowledges and strictly upheld her precepts. Due to past karma, she developed leprosy. In a dream, she was advised to practice Chenrezig, which reduced her pain. However, she eventually grew bored until, in another dream, Manjushri advised her to practice Chenrezig and gave her a pill symbolizing attainment.

After taking the pill, Gelongma Palmo's infections disappeared, and her sickness gradually healed. By reciting the short and long mantra of the Compassion Buddha and performing nyung-nä, she completely healed her sicknesses within a year. Through her loving-kindness and compassion, she gained control over the ten guardians and eight nagas, who became Dharma protectors.

Lama Zopa Rinpoche shares stories of the extraordinary effects of reciting OM MANI PADME HUM, such as the purification of negative karma and the generation of blessings for oneself and others. He also shares stories about the lineage lamas of the Chenrezig practice.

There is a special connection between the Compassion Buddha and the Tibetan people. Historically, Chenrezig has been a special deity for Tibet. Nowadays, Western people also have a close connection with Chenrezig as many of them receive teachings and guidance from His Holiness the Dalai Lama, who is considered an incarnation of Chenrezig.

Reciting mantras like the Eleven-Face mantra and OM MANI PADME HUM, even once, can purify heavy negative karma, and regular recitation can have immense benefits, including purification and the generation of blessings that can extend to future generations. Reciting the mantra while swimming in water can purify the negative karma of the animals living in the water.

This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here:

https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

We should be motivated beyond personal interests and aspire to enlightenment for the benefit of all sentient beings. Wisdom is crucial to discern the best ways to help others. Self-cherishing and wrong views are the root of suffering; cultivating the correct view can lead to positive changes in our thoughts and actions.

Recognizing the interdependence of those involved in end-of-life situations is essential. Communication within families is vital to address responsibilities and roles that may change as a loved one nears the end. Respect for the beliefs and values of the dying person is crucial, focusing on their truth, courage, and positive aspects.

Reminiscing can be helpful, setting positive propensities for future lives. Physical touch, when appropriate, conveys comfort and love, even when speech is no longer possible. Three common issues arise when facing illness and death: reflecting on harm caused, love given, and letting go. Supporting and validating the dying person is essential, helping them release regrets and remember the love they've given and received.

Following a person's death, we should avoid harm, generate love and compassion, perform kind actions, and dedicate positive energy to their mind, aiding their journey and comforting grieving families. The state of mind at death impacts the experience; meditating on qualities like loving-kindness can guide the consciousness positively.

When a loved one passes, Lama Zopa Rinpoche advises against dwelling in sadness and encourages beneficial actions honoring the deceased's memory, such as acts of kindness or charity. Making offerings and dedications can help the deceased beyond death. Constructing holy objects like stupas, temples, and statues can purify negative karma and plant seeds of enlightenment for those who encounter them.

Happiness arises from the mind; purifying and accumulating merit leads to happiness and peace. Virtuous thoughts and actions are essential for positive results, benefiting both this life and future lives. Reciting mantras and prayers for healing and purification benefits others, especially those in pain. Lojong, the practice of taking on others' suffering, develops the mind, accumulates vast merit, and leads to the cessation of suffering.

Rinpoche shares stories of miraculous healings through external blessings. Not all sicknesses can be miraculously cured, as some are related to karmic imprints that need to be experienced. However, it is important to practice compassion and offer blessings to those who are suffering, as these actions accumulate merit and create positive energy in the world.

Rinpoche explains the existence of white and black devas and their influence on individuals' lives. Strong faith in Buddha, Dharma, Sangha, and good samaya vows can protect against harm by spirits. He shares an anecdote about spirits disrupting a retreatant's meditation, highlighting the importance of faith in protection.

This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18-May 11, 2003. You can see all the teachings from this retreat here:

https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Lama Zopa Rinpoche discusses a meditation practice focused on the sound of rain, suggesting two meditations: one on the conventional truth of the rain and the other on the emptiness of the rain. The meditation involves analyzing how the sound of rain appears to one's mind, questioning whether the sound is merely labelled by the mind or if it appears to exist independently from its own side. The correct view, according to the Prasangika school, is that the sound is merely imputed by the mind on the base of the sense of the ear.

Meditate on the sound's hallucinatory nature and its emptiness, recognizing that the sound is not inherently existent and is merely imputed by the mind. The goal is to differentiate between the hallucinatory appearance of the sound and its ultimate nature, emptiness. Meditation on emptiness helps break the root of samsara, but it is crucial to start the practice with bodhichitta motivation to make one's life most beneficial for sentient beings.

We can meditate intensively on the emptiness and ultimate nature of the sound, using the example of a dream where sounds are believed to be true but are actually empty and non-existent. By understanding the false nature of dream sounds, one can recognize the projection of inherent existence on the sound perceived in waking life.

Rinpoche talks about the importance of mindfulness and awareness in daily life, using the lam-rim (graduated path) as an antidote to delusions and a means to practice awareness. Sound can be used as an object of meditation to cultivate wisdom and bodhichitta, leading to liberation and enlightenment for oneself and all sentient beings.

This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here:

https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Lama Zopa Rinpoche explains how to think well about why we are doing this retreat; about how to make the retreat most beneficial. Many of us received the permission to practice the four Kadampa deities from HIs Holiness the Dalai Lama, and so doing this retreat well with lam-rim meditation, trying to develop our minds in the path to enlightenment, is to repay His Holiness’s kindness. Rinpoche also dedicates the retreat that the political leaders in mainland China come to recognize that His Holiness is the Buddha of Compassion and give Tibet back to the Tibetan people, for peace throughout the world, for the quick success of the Maitreya project, for the flourishing of all the FPMT centers and projects, and for all sentient beings to achieve enlightenment. Rinpoche explains this is how we should think in every session.

Rinpoche then explains that in order to be qualified to receive the permission to practice the four Kadampa deities, we need to receive a great initiation. Then we can generate ourselves as a deity and visualize the mandala, which are fundamental tantric practices that are causes to swiftly achieve enlightenment.

Rinpoche guides us in developing a strong motivation of bodhicitta. By recalling the preciousness of this human rebirth, how rare it is, how difficult it is to create its causes, and how valuable it is in benefiting not only ourselves but all sentient beings from whose kindness we receive every past, present and future happiness. We must bring every single sentient being to enlightenment as quickly as possible, and what makes it possible to achieve enlightenment quickly is by practicing tantra. This should be our motivation for receiving the Chenresig initiation. And then the main purpose of reciting the mantra Om Mani Padme Hung is to develop compassion.

Rinpoche shares several stories illustrating the results of killing and stealing. The presence of insects and animals eating crops is a result of negative karma related to stealing. By killing them, one may temporarily eliminate the current individuals causing damage, but the underlying karmic cause remains, leading to new beings appearing and continuing the cycle. Therefore, the problem persists unless the negative karma is purified.

This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here:

https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Without Lamrim, life is seen as problematic, creating suffering and lacking real happiness. Lamrim practice is more crucial than material wealth, as inner peace and happiness stem from the mind's development. All forms of happiness, whether mundane or supramundane, ultimately originate from Dharma. Having a strong mind, imbued with compassion, wisdom, and an understanding of Dharma, helps diminish the impact of life's difficulties and we can effectively cope with challenges, experiencing more happiness and peace.

Universal responsibility is the key to cultivating compassion, preventing harm to others, and bringing peace and happiness. There’s incredible, great urgency, without delaying even a second, there’s the need to change our own mind, to develop the mind, the good heart. From waking up to going to sleep, we should approach every action with the intention of serving sentient beings, promoting their happiness, and living a meaningful life rather than the unhealthy mindset of self-cherishing. Happiness arises when one thinks of others rather than focusing solely on oneself. Whenever we cherish the I, the minute we cherish the I, the nature of that thought is not a happy mind, it’s not a relaxed mind. Changing this attitude leads to a sense of freedom and relaxation in the mind.

Scientific evidence has shown a connection between a disturbed mind and physical health issues, individuals with impatience and a bad temper are more prone to heart attacks. There is a correlation between a self-centred mindset and the ease of experiencing anger and negative emotions.

This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here:

https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

On April 8, 2023, five days before showing the aspect of passing away, Lama Zopa Rinpoche offered a White Tara oral transmission and visualization at Kopan Monastery to Glen H. Mullin and a group of his students.

This was one of Rinpoche’s last recorded teachings in this life and offers timeless advice on benefiting and cherishing others.

Rinpoche begins the White Tara oral transmission at 36:27 of the video

Lama Zopa Rinpoche offered teachings and advice to a group of Vajrasattva retreaters at Kopan Monastery on April 7, 8, and 9, 2023.  In his final teaching from this series, Rinpoche discussed how to develop one's mind in Dharma, the necessity of practising the lamrim and concludes by offering the oral transmission of The Essential Nectar. This was one of the last teaching events Rinpoche offered before showing the aspect of passing away on April 13, 2023.

Lama Zopa Rinpoche offered teachings and advice to a group of Vajrasattva retreaters at Kopan Monastery on April 7, 8, and 9, 2023.  In his second teaching from this series, on April 8, Rinpoche discussed the benefits of purification practice, the necessity of pleasing and receiving the blessings of the guru, the importance of meditating on death and impermanence, and continues offering the oral transmission of The Essential Nectar. This was one of the last teaching events Rinpoche offered before showing the aspect of passing away on April 13, 2023.

Lama Zopa Rinpoche offered teachings and advice to a group of Vajrasattva retreaters at Kopan Monastery on April 7, 8, and 9, 2023. In his first teaching from this series, Rinpoche overviewed some of the many benefits of purification practice and began offering the lung of The Essential Nectar. This was one of the last teaching events Rinpoche offered before showing the aspect of passing away on April 13, 2023.

A long life puja was offered by the entire FPMT organization to Lama Zopa Rinpoche on December 21, 2022 at Kopan Monastery during the fifty-third Kopan lamrim meditation course. This puja was offered in accordance with the advice of Khandro Kunga Bhuma (Khandro-la), and is part of a collection of practices offered for Rinpoche’s health and the well-being of the entire FPMT organization.

During this puja, Rinpoche spoke about the meaning and benefits of the long life puja and how to visualize all the offerings to make it most beneficial.

Lama Zopa Rinpoche began a refuge ceremony on December 25, 2022 from the fifty-third lamrim meditation course at Kopan Monastery by explaining the importance of relying on Buddha, Dharma, and Sangha. By protecting our karma we are able to be free from samsara.

Before the refuge ceremony begins (at 13:33), Rinpoche explained the Lesser Vehicle refuge and also Mahayana refuge and shared the motivation for taking refuge.

While guiding those in attendance in prostrations, Rinpoche discussed the significance of holding one’s hands in the mudra of prostration at the crown of the head, throat, and heart, explaining that this purifies the negative karmas collected with body, speech, and mind from beginningless rebirths and creates the cause to achieve Buddha’s holy body, speech, and mind. Rinpoche also discussed what to visualize when doing prostrations and the benefits of this practice.

Rinpoche then offered refuge and lay vows.

Please note, the video recording stops just before Rinpoche begins a jenang ritual of Vajrasattva.

Put all of your effort into realizing dependent arising, Lama Zopa Rinpoche urges in his December 25, 2022 teaching from the fifty-third lamrim meditation course at Kopan Monastery, Nepal. It is childish to believe that things exist from their own side, Rinpoche explains, so don’t cling to hallucinated appearances.

Whatever you are doing, meditate on how the I came into existence. Why? Because all problems come from believing that the I exists from its own side. The more you meditate, the more you realize that what exists from its own side does not exist at all.

When used at the time of death, light offerings are believed to prevent spirits from entering and possessing the corpse. Before making light offerings, it is important to generate the motivation of bodhichitta, thinking that the purpose of one's life is to free all sentient beings from suffering and bring them to enlightenment. Each light offered accumulates limitless merit by visualizing the root guru and reciting the appropriate mantras.

Rinpoche emphasizes the importance of Dharma wisdom in guiding one's life and the lives of others. Lack of this wisdom can lead to wrong decisions and non-virtuous actions, causing suffering and confusion. Rinpoche suggests introducing special education sessions in schools to cultivate a good heart, tolerance, and awakened minds, promoting positive relationships, happiness, and friendship.

He proposes the establishment of "Loving Kindness Peaceful Youth," an organization focused on universal education to guide young people by incorporating ethical and moral values in schools. Universal education, such as the Maitreya Project's universal education school in Bodhgaya, emphasizes teaching respect and kindness through behavior, speech, and actions. By practicing respect towards others, especially parents and holy beings, one accumulates powerful positive karma and experiences happiness in this life and future lives.

Wisdom is important in discerning between right and wrong and pursuing practices that lead to liberation and happiness. By eliminating ignorance and developing wisdom, individuals can achieve liberation from suffering and attain enlightenment. By cultivating wisdom, individuals will always be in the light, even while in samsara, and will experience great wealth and favorable rebirths.

We should take every opportunity in everyday life to collect merit. By remembering the impermanence of life and the certainty of death, we learn to abandon negative actions and practice virtue. Even in daily conversations, one should speak with the intention of benefiting others. Making offerings before eating and drinking, with bodhichitta, allows one to accumulate limitless merit.

Lama Zopa Rinpoche also discusses various aspects related to death, signs indicating the departure of consciousness from the body and the importance of correctly determining whether consciousness has left the body. He recommends reading books on death and dying as a valuable practice.

This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here:

https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Lama Zopa Rinpoche offered the complete oral transmission (lung) of The Essential Nectar of Holy Doctrine, also known as the Essence of Nectar, one of the eighteen great lamrim texts by Yeshe Tsondro. It was given over two teachings from the fifty-third lamrim meditation course at Kopan Monastery on December 22 and 23, 2022.

This recording is the second teaching from December 23.

This is one of the most important texts for anyone sincerely studying the lamrim or who receives lamrim preliminaries from Rinpoche. All are welcome to take this oral transmission from the videos and receive it. As Rinpoche has explained, even if you don’t understand the words at all, even hearing the sound of Buddha’s teachings becomes a great purification and collection of merit. It is very important not to distract your mind or let it wander.

Anyone with interest may receive this very previous oral transmission from Rinpoche by listening to the two videos as Rinpoche has instructed.

Rinpoche begins offering the oral transmission at 1:33:02.

Lama Zopa Rinpoche offered the complete oral transmission (lung) of The Essential Nectar of Holy Doctrine, also known as the Essence of Nectar, one of the eighteen great lamrim texts by Yeshe Tsondro. It was given over two teachings from the fifty-third lamrim meditation course at Kopan Monastery on December 22 and 23, 2022.

This recording is the first teaching from December 22.

This is one of the most important texts for anyone sincerely studying the lamrim or who receives lamrim preliminaries from Rinpoche. All are welcome to take this oral transmission from the videos and receive it. As Rinpoche has explained, even if you don’t understand the words at all, even hearing the sound of Buddha’s teachings becomes a great purification and collection of merit. It is very important not to distract your mind or let it wander.

Anyone with interest may receive this very previous oral transmission from Rinpoche by listening to the two videos as Rinpoche has instructed.

Rinpoche begins offering the oral transmission at 1:31:40.

In this world, there are so many ways to help others, Lama Zopa Rinpoche explains in this teaching given on December 20, 2022 from the fifty-third lamrim meditation course at Kopan Monastery, Nepal. With a bodhicitta motivation, we receive more than skies of merit, and then we can benefit so many sentient beings.

First, we need to equalize ourselves with others, we must cherish others like we cherish ourselves. Secondly, we exchange ourselves with others. Rather than working for ourselves alone which is just one person, we can work for others—eat for others, sleep for others, help for others, be healthy so we can help others, do business for others, shopping and daily life—everything we can do for others.

It is most important to help others. Even a small service like offering your seat to someone who needs it, offering any small benefit to help someone else, this is so important. This is so important. It is great pleasure to serve others, to take care of others. Serving others is what makes life meaningful. This is how to develop bodhicitta—from each service you offer to someone else, you achieve enlightenment.

On the occasion of Lama Tsongkhapa Day, December 18, 2022, Lama Zopa Rinpoche offered a teaching at the fifty-third Kopan November Course about the very special qualities of Lama Tsongkhapa's teachings.

One of the qualities is how Lama Tsongkhapa clearly explained the lamrim. This makes it possible for us to not make mistakes on the path to enlightenment.

Rinpoche explains that Lama Tsongkhapa received teachings directly from Manjushri, like a guru and disciple in the same room. The essence of what Manjushri taught Lama Tsongkhapa are the three principal aspects of the path to enlightenment.

Another special quality of Lama Tsongkhapa’s teachings is his clarification of the Prasangika-Madhyamaka view of emptiness. These teachings were so clear and extensive, “the finest,” Rinpoche explains.

This view is very important—to believe that things truly exist from their own side, or to believe that nothing exists at all—both of these wrong beliefs prevent us from abandoning the root of samsara, the ignorance holding the I as truly existent.

We bear unbelievable hardships for this body that we cherish more than anything. We keep it clean, spend lots of money on clothes and food for it, spend time exercising, doing hard work for money, and so much worry and fears taking care of the body. This is the same for billionaires and poor people, there is so much discontentment and dissatisfaction, we try to get everything we can from the world, we try to find happiness but we experience continual physical and mental problems, relationship, and business problems. In spite of all these hardships we bear for the body, one day we will die, Lama Zopa Rinpoche explains in this teaching given on December 17 from Kopan Monastery during the fifty-third lamrim meditation course. All of these efforts and hardships we undertake for our body, if done with attachment to this life, becomes negative karma. It is so difficult to think of future lives, we can’t bear it. We don’t think of impermanence-death in everyday life. Every day we think we are going to live many years. Even on the same morning that we die, we may think this. We cheat ourselves bearing hardships for this body, which we only have for this one life.

Rather than using this body to obtain things that have no meaning, we can use it and bear all hardships to practice Dharma, for the happiness of future lives. If we postpone our Dharma practice, we have no way of knowing how long we are going to live. Some people think they will practice Dharma only when they are old. But there’s no guarantee we will ever become old.

Rinpoche explains the benefits of receiving lungs (oral transmissions) and the motivation for receiving them. Rinpoche then offers those in attendance the oral transmissions of “Calling the Guru from Afar,” and the Dorje Khadro fire puja (at 1:30:52 in the video).

Any action stained by the eight worldly dharmas becomes nonvirtue, Lama Zopa Rinpoche explains in his teaching given on December 16 at Kopan Monastery during the fifty-third lamrim meditation course. Even spending one’s whole life in retreat in a cave in the Himalayan mountains or in Africa somewhere; even if you teach Dharma your whole life, if you do these things with attachment to the happiness and comfort of this life, it becomes negative. To practice Dharma means to renounce the eight worldly dharmas.

We can look at problems as positive, as hallucinations like in a dream. When problems are appearing, instead of believing that appearance is real, which causes so much suffering and torture from believing that it is real, analyze how whatever appears is a hallucination. This is the answer to anger, attachment, pride, it helps with everything. It is like an atomic bomb over delusion, it is the bodhisattva practice.

If we think about how the I exits, as a dependent arising, you destroy the delusions. We can be the best psychologist, teacher, doctor, and police — this provides a solution to every problem, when we don’t cling to hallucinated appearances but see them as empty. Ignorance fabricates a truly existent I and cheats us. This is an important mindfulness practice, to look at the hallucination as a hallucination. The I is merely imputed by the mind, action is merely imputed by the mind, the object is merely imputed by the mind, so everything is merely imputed by the mind — that’s what we must think to eliminate problems.

Harming those who harm us is very ignorant, Lama Zopa Rinpoche warns us in his December 15 teaching from the fifty-third lamrim meditation course at Kopan Monastery. Fighting back when someone harms us is the behavior of an animal. We create mountains of negative karma when we fight back due to harming others. The result of this is endless samsaric suffering, it goes on and on and on.

Conversely, if we practice patience and compassion and don’t harm others, the result is benefit—we receive so much support and happiness from others, and this goes on and on. What animals and insects do, and humans who harm those who harm them, this is great ignorance and results in unbelievable suffering.

Rinpoche discusses the various ways we can benefit animals and insects including bringing them around holy objects and blessing their food and water. Rinpoche also shared stories of insects who created extensive merit in relation to holy objects.

In Buddhism, the right view is dependent arising, and the right conduct is not to harm. Everything comes from the mind, we have to meditate on this. Every problem we experience was created by our mind, there’s no one to blame, we have to change our mind to make it happy and in the nature of virtue and health. If the mind is dirty, everything appears as a problem. The negative can appear positive by transforming the mind. We can experience anything negative that happens to us for sentient beings, taking it on for all sentient beings. We can experience it and offer it for all beings to be free from samsara and achieve enlightenment. The more we understand the kindness of sentient beings and how they are so precious, the more we can experience suffering for them.

When problems arise in our lives—someone has harmed us or perhaps we have harmed someone, we can relate our own experiences to the meditation on how everything comes from the mind, Lama Zopa Rinpoche explains in this teaching from December 14 at the fifty-third lamrim meditation course at Kopan Monastery, Nepal. All happiness and suffering comes from the mind—we are the creator, everything we experience comes from our karma.

When we don’t accept that what we experience comes from our own mind, it is very difficult to practice patience and compassion for those who harm us, and we want to harm back. It is important to see our own examples from our own life that everything comes from the mind. Then we are able to subdue our minds, practice compassion, and help many people through our experience. It is so important, rather than believing that everything we experience is true, to think of it as a hallucination.

Anger can’t arise when we recognize any problem as a hallucination—it is empty, it is merely labeled, so like this we need to meditate on dependent arising. This is so important to destroy ignorance, which is the root of all delusion. This is an important daily life meditation, not only studying emptiness philosophically, we need to digest and experience it. Otherwise, if we don’t meditate, we are just collecting information.

We should have bodhicitta motivation in our daily life, our work, and in everything we do, Lama Zopa Rinpoche reminds us in this teaching given on December 13, 2022 from the fifty-third lamrim meditation course at Kopan Monastery, Nepal. This is the best motivation to have—to remember that you are just one and others are numberless.

Then there are so many things we do to achieve temporary happiness resulting in so many hardships. We risk danger and death to achieve temporary happiness through attaining wealth, becoming famous, or pursuing hobbies such as climbing Mount Everest. Bearing hardships to achieve ultimate happiness—the ceasing of all the delusions and karma—this so much more important.

Rinpoche reminds us that the FPMT organization has everything one needs to prepare for and help at the time of death, including the Liberation Cloth, which contains powerful mantras to benefit those who have passed away, including our pets and animal friends.

Rinpoche discussed the “best preparation for death” which is to practice patience and stop anger. When we get angry we lose our freedom, we lose our own peace and happiness because anger destroys our good karma. Because our mind is obscured, we never know who is a bodhisattva, enlightened being, or even your own guru, so by directing anger at others we risk destroying eons of merit. Anger also postpones our realizations and causes us to be reborn in the lower realms.

Rinpoche also discusses the virtues of practicing contentment and controlling desire. So much of life’s problems come from desire and attachment. When we practice contentment it is a preparation for death and all future lives up to enlightenment.

Practicing patience, not harming others—every time you are able to do this, you are preparing for your death in the best way possible.

Things can suddenly change in life with no warning, Lama Zopa Rinpoche explains in a teaching given at the fifty-third lamrim meditation course at Kopan Monastery on December 12, 2023.

We never expect that someone close to our heart could die without warning, but this happens all the time in the world. If there's a strongly grasping mind, we can easily become crazy when this happens, and it can take a long time to recover. In addition, in the West we don’t know how to help the person who died. We live our lives with the expectation that ourselves and everyone in our lives will live forever.

The purpose of being born human is to be more kind, to have a good heart, and to give happiness to everyone we meet. Not only human beings, but also insects—no matter how tiny they are, we must try not to harm and only benefit others as much as possible.

While reciting and explaining Pabongka Rinpoche's ‘Heart-Spoon’, Lama Zopa Rinpoche discusses the importance of reflecting on impermanence and death. Neglecting to contemplate these realities deprives our lives of meaning. Even though many of us have encountered Buddhadharma for a long time, we lack an understanding of foundational concepts and fail to achieve realizations in our spiritual practice.

Dharma protects us from suffering by preventing the creation of negative thoughts and actions. Rinpoche emphasizes the significance of guru devotion as a safeguard against harmful emotions and obstacles on the path to enlightenment. By contemplating impermanence and death, negative emotions are curtailed, bravery is instilled, and our actions can transform into virtuous ones.

Recognizing impermanence and death awakens the need for a path that leads to the cessation of suffering and its causes. Rinpoche describes this contemplation as Buddha's psychology, a means to understand our lives, overcome suffering, and actualize the path to enlightenment. Realizing impermanence and death is a means of freeing ourselves from negative emotions and suffering. Practising Dharma protects us from impure appearances and concepts, cultivates a pure mind, and prepares the mind for the realization of the three kayas and the achievement of merit.

Buddhism aims to achieve freedom from suffering in its entirety and emphasizes the need to develop renunciation for the entire scope of samsara. Rinpoche discusses the connection between calm abiding meditation, total renunciation, emptiness, and bodhichitta on the path to liberation and enlightenment.

Lama Zopa Rinpoche underscores the uncertainty and impermanence of life and advises against delaying the practice of Dharma. He encourages us to integrate Dharma practice into all aspects of our lives and transform every moment into an opportunity for progress on the path.

Rinpoche discusses the three principal paths of renunciation, bodhichitta, and right view, as well as the importance of guru devotion. He explains that the ultimate aim of these teachings is to make life meaningful and benefit oneself and all sentient beings.

Lama Zopa Rinpoche also reviews the mantras of the Twenty-one Taras. They each have their own activities for the benefit of sentient beings. Choose whichever Tara suits your needs and chant her mantra accordingly. The Twenty-one Taras are here to help us overcome obstacles and fulfil our wishes.

This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18-May 11, 2003. You can see all the teachings from this retreat here:

https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

#LamaZopaRinpoche began this teaching, given on December 9, 2022 from the fifty-third lamrim meditation course at Kopan Monastery, Nepal, reminding us that everything comes from the mind—depression, feeling suicidal, and everything we experience. When problems arise it becomes clear whether we are able to actually practice Dharma or not. If we examine our motivation in daily life, what arises is mostly anger and attachment. Virtuous thoughts are very rare. As a result, most of our actions come from negative karma and the result from them is suffering.

With one single action to benefit others, we achieve two goals: happiness for others and happiness for ourselves. Before becoming buddhas and bodhisattvas, they generated the realization of bodhicitta. This realization comes from great compassion understanding the numberless sufferings of numberless sentient beings. Rinpoche stressed the importance of having loving-kindness and compassion in our lives.

All of the problems in our lives come from the self-cherishing thought and not cherishing others. It is good to always think of serving others. If you live your life this way, you don’t cheat others, you don’t cause suffering, only happiness. Your future lives get better and better. We need to realize what samsara is and the nature of suffering. This is needed to generate compassion, bodhicitta, and to become a bodhisattva and a Buddha.

Achieving happiness depends on how we use our minds. We need to change ourselves. If we don’t want suffering we need to change our mind. We need to realize emptiness, actualize bodhicitta, and achieve enlightenment.

Everything comes from the mind, #LamaZopaRinpoche reminds us in this second teaching from the fifty-third lamrim meditation course at Kopan Monastery, given on December 8, 2022. Samsara, nirvana, suffering, enlightenment, all appearances we have, anything we hold as good or bad - all of this comes from the mind. Rinpoche uses the letter Z as an example. This letter appears and we hold on to that appearance. In fact, everything is like this. Nothing exists from its own side, not even an atom. Everything comes from the mind, is merely imputed by the mind, and later due to the false hallucination, appears as totally existing.

Do everything for sentient beings, Rinpoche advises, with a bodhicitta motivation. We have to cultivate the thought to naturally wish to lead every sentient being we meet to enlightenment, like how a mother feels for her child who fell in a fire. Even one second of her child being in a fire is unbearable to her. This is how it should feel toward sentient beings is samsara.

Rinpoche shared the following quotation from Lama Tsongkhapa's Three Principal Aspects of the Path to Enlightenment:

Without the wisdom realizing ultimate reality,

Even though you have generated renunciation and the mind of enlightenment,

You cannot cut the root cause of circling.

Therefore, attempt the method to realize dependent arising.

To eliminate ignorance, we have to realize the Prasangika school’s view of emptiness. The four schools happened in Buddha’s time in India, but the Prasangika view - this is the one we have to realize.

Rinpoche offers the oral transmission of the Heart Sutra starting at 2:14:33 in the video.

In this first teaching #LamaZopaRinpoche offered to the fifty-third lamrim meditation course at Kopan Monastery, Nepal, on December 7, 2022, Rinpoche thanked everyone for coming to Nepal to learn lamrim (the gradual path to enlightenment) and get to know the mind. The purpose of this is not just to intellectually learn, but to train the mind in non-anger, non-attachment, non-ignorance. We have tried everything for our happiness - studying in the university, trying yoga, so many activities in our busy lives done with self-cherishing thought. But we didn’t think to protect our minds, didn’t think of developing ourselves. Lamrim introduces us to who we are. The more we know Dharma, the more we know ourselves. Otherwise, we cheat ourselves with wrong concepts and ignorance.

The answer to why we have been suffering since beginningless rebirths is in the lamrim. The effect of meditating on the lamrim is peace and freedom because it leaves so many positive imprints for the mind to become closer to enlightenment. It brings the light of Dharma wisdom within oneself. This is called the gradual path to enlightenment because we can’t just jump to bodhicitta without having the lower realizations, we need the foundation. However, even though we are starting at the beginning, it is important to practice with the motivation of bodhicitta.

#LamaZopaRinpoche offered this teaching at the fifty-third lamrim meditation course at Kopan on December 11, 2022.

Other’s happiness depends on how we act with our body, speech, and mind. Not only within our families, but everywhere we go in the world, anyone we meet, even animals, their happiness is in our hands, so we must be kind and peaceful. We have responsibility for the happiness and suffering of others, not just for our own. And everyone is the source of our own happiness—past, present, and future up to enlightenment. They are the source of numberless Buddhas, Dharma, and Sangha. Starting with our parents, partners, children, and extending outward to everyone—poor, rich, educated, uneducated, we must respect everyone. We should respect everyone just like we respect His Holiness the Dalai Lama and Lama Yeshe.

We must be kind with our body, speech, and mind by doing pleasant actions to others. We can use sweet words, praise, and honorific language to others, this makes them very happy. No one, including animals, likes rude sounds directed at them, this causes others to feel threatened or run away. We can offer a smile from our heart to others, it not only creates the cause to be a very beautiful person in future lives, it also becomes the cause of enlightenment when done with bodhicitta. We can also be kind to others with our mind—how we think about those we meet, cultivating loving-kindness and compassion toward them, this is incredible. By having a good heart benefiting others, everything becomes the cause of enlightenment.

We can’t bring peace and harmony into our lives or our work with a selfish mind. A selfish mind causes others to be unhappy with us and creates so many problems. We have to work for others, at the beginning of anything we do, we can think, “I want to help others, I want to help others.”

Lama Zopa Rinpoche continually stresses the importance of remembering impermanence and death, preparing for our own deaths, and helping others at the time of death. In this teaching, given at Thekchen Choling in Singapore on September 1, Rinpoche reminds us how unbelievably rare it is to receive this perfect human rebirth. Since we have been so fortunate to receive this, and we cannot say for certain when we will die, we must make the most use of the opportunity we have as human beings, in the most beneficial way—by practicing Dharma.

During a long life puja offered to Rinpoche on September 11 at Amitabha Buddhist Centre, Singapore, Rinpoche offered the teaching, "The Long Life Puja is Not a Real Long Life Puja." In this teaching, Rinpoche explains many aspects of the long life puja that are so powerful to consider. 

Requesting the guru to have a long life purifies negative karma created in relation to the guru, Rinpoche explains. Disturbing the guru’s holy mind, having non-devotional thoughts arise, belittling the guru—these are very heavy negative karmas which are purified by doing the requesting prayer to the guru. Requesting the guru to have a long life also becomes a method for us to have a long life. The long life puja is a "very special party," Rinpoche reminds us. "If you read the prayers, if you pay attention, it leaves a positive imprint on your mind to actualize the path to enlightenment, sutra and tantra, by listening to Lama Chopa. You understand? It is a very incredible teaching."

"We are doing a long-life puja, but it is not there," Rinpoche explains. "A real long life puja is not there. Everything is empty from its own side. Not nihilism, but empty from its own side. So not only this long life puja, but our whole life, from birth to death, from beginningless rebirths up to now and also into the future, there is nothing real appearing from its own side. It's all a hallucination. You have to meditate like that."

Lama Zopa Rinpoche continued his video teachings on thought transformation from Amitabha Buddhist Centre, Singapore in August and September, 2022. Here is a summary of the most recent teaching recorded on September 14, 2022:

By not harming others, we are creating the cause for peace in the future, Rinpoche explains. If we fight those who harm us in this life, it creates the cause to fight them again in future lives. This can go on for eons with no peace. Those who win create the cause to lose in the future, and those who lose create the case to win in the future. This is repeated on and on endlessly, a cycle of negative karma and no harmony. If we follow the path of not harming, not fighting, this is the way to create peace in the future. 

Rinpoche leads a tonglen meditation starting at 2:35:27 in the teaching.

Rinpoche also offered the Refuge ceremony and some advice regarding taking refuge, starting at 49:56 in the teaching.   

Lama Zopa Rinpoche continued his video teachings on thought transformation from Amitabha Buddhist Centre in Singapore in August and September. Here is a summary of the teaching offered on September 10, 2022:

During Rinpoche's September 3 teaching (#134: In Your Life as a Couple, Practice Good Heart), Rinpoche offered the oral transmission for Lama Tsongkhapa's Utilizing Suffering in the Path to Enlightenment. Rinpoche began giving commentary on this important thought transformation text in the September 7 teaching (#135: The Great Difference Between Taking and Not Taking Vows).

In this latest teaching from September 10, Rinpoche continues the commentary on Utilizing Suffering in the Path to Enlightenment starting at 40:06.

During this commentary, Rinpoche discusses the benefits of experiencing suffering, including:

1. When You Experience Suffering, You Develop Renunciation of Samsara
2. When You Experience Suffering, You Develop Trust in the Objects of Refuge
3. When You Experience Suffering, It Dispels Arrogance
4. When You Experience Suffering, You Become Careful of Negative Karma
5. When You Experience Suffering, You Enjoy Virtue
6. When You Experience Suffering, You Develop Compassion for Sentient Beings

Lama Zopa Rinpoche continued his video teachings on thought transformation from Amitabha Buddhist Centre in Singapore in August and September. Here is a summary of the teaching offered on September 7, 2022:

The most important Dharma, Rinpoche teaches us, is compassion. If you are becoming kinder and more compassionate, this means you are practicing Dharma.

Rinpoche discusses the importance of taking vows. Our virtue is much more extensive after having taken vows than if we have not taken any. This is also true for the non-virtues: it is heavier negative karma for someone ordained to commit a trivial misdeed than for a lay person to indulge in the ten non-virtues. This is why it is so heavy when people who hold bodhisattva vows, and even more so, tantric vows, commit misdeeds. We should take and receive vows to receive a human rebirth again because there is no cause for a higher rebirth other than practicing ethics. We create great merit even by keeping even one precept. By taking vows, one's virtue increases continuously—even while sleeping, and by not having vows and committing non-virtue, one's negative karma increases continuously. Because of this, we need to purify our negative karma to stop it from increasing every day.

Rinpoche offers the lung of the Vajrasattva long and short mantras (1:31:17), to help us with our practice or purification.

During Rinpoche's September 3 teaching (#134 In Your Life as a Couple, Practice Good Heart), Rinpoche offered the lung for Lama Tsongkhapa's Utilizing Suffering in the Path to Enlightenment.  In this teaching, Rinpoche began translating and offering commentary on this important thought transformation teaching by Lama Tsongkhapa at 1:40:14. 

For those of us living as a couple in relationships, we need to practice having a good heart. With body, speech, and mind, we have incredible opportunities to collect good karma. If we dedicate our own lives to serving others, to create happiness and reduce suffering in others, then we influence our companions to gradually do the same. This is really offering so much help to them, helping them to be free from samsara and attain enlightenment more quickly. Even if not thinking about enlightenment, even if not Buddhist, it is still very logical to practice a good heart because it brings so much happiness to others.

Rinpoche offers the oral transmission of Lama Tsongkhapa’s thought transformation teaching, Utilizing Suffering in the Path to Enlightenment at 1:13:44 in the video.

At the end of this teaching, Rinpoche also shared some advice offered to a geshe in Singapore who contracted Covid-19. Rinpoche requested that copies of this advice be made available so that those who receive it will, “enjoy the most and be most happy.” This full advice is available to all here: https://fpmt.org/lama-zopa-rinpoche-news-and-advice/how-to-think-about-obstacles-and-look-at-everything-as-positive/

Lama Zopa Rinpoche discusses a book about the traditional Tibetan procedures for handling death. The book covers various aspects such as what to do at the time of death, how to transfer consciousness to a pure land, making offerings to lamas, and conducting astrological rituals. It also outlines the procedures for taking the body out, making offerings to monasteries, and caring for the deceased during the first few weeks and up to the 49th day. Even if someone is unable to recite prayers during their final moments, others can recite on their behalf while they meditate. It is important to not develop attachment during death to avoid the negative consequences of attachment, such as experiencing suffering in the hell realm.

A lam-rim text serves as protection as it embodies the wisdom of Manjushri and encompasses all the teachings of Buddha. Any teaching of Lama Tsongkhapa is considered Manjushri's teaching and having the Lam Rim Chenmo text next to a person during their death eliminates the need for powa, a practice of transferring consciousness. Keeping the text in one's room, using it for daily practice, or placing it on the altar can also be beneficial in the moment of death.

Rinpoche suggests avoiding having enemies or individuals to whom one is strongly attached to be present at the time of death, as their presence can disturb the dying person's mind. Maintaining a peaceful and virtuous state of mind during the dying process is important, as it determines the quality of one's next rebirth.

It is the responsibility of those around the dying person to create a supportive environment and help generate virtuous thoughts. It is important to die with virtuous thoughts, compassion and concern for others who are also facing death. Cultivating a wish to free all sentient beings from the suffering of death can help make the process of dying meaningful and beneficial for oneself and others.

We need to adapt the teachings according to the person's understanding and background. Individuals who have different religious beliefs or are non-believers can focus on developing compassion, loving-kindness, or devotion to a higher power such as God, while imbuing the qualities of the Buddha within that concept.

This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18-May 11, 2003. You can see all the teachings from this retreat here:

https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/"

Lama Zopa Rinpoche continued his video teachings on thought transformation from Amitabha Buddhist Centre in Singapore in August. Here is a summary of the teaching offered on August 16, 2022:

Rinpoche offers some of the history of how he began teaching courses at Kopan Monastery in Nepal and how the FPMT organization began (starting at 28:12).

Real happiness comes from a good heart, Rinpoche reminds us, not come from the outside. Using the example of Milarepa, who externally had nothing but had incredible realizations and inner peace and happiness, we can see that happiness comes from the mind, not from what we have. Believing that happiness comes from outside, including how much wealth we accumulate, causes great suffering and dissatisfaction, as well as so much worry and fear.

For those of us living as lay couples, Rinpoche advises that we practice the ten virtues together and Rinpoche also suggests practicing the ten Dharma conducts.

Lama Zopa Rinpoche continued his video teachings on thought  transformation from Amitabha Buddhist Centre in Singapore in August.  Here is a summary Thought Transformation video #132, offered on August  14, 2022: Make your suffering into the best happiness, Rinpoche urges us. All of  the pain we face in life came from our mind—our self-cherishing thought  with attachment, anger, and ignorance harmed others and now we  experience the evolution of that. We can use our pain as a cause to  achieve enlightenment, not only for ourselves like taking drugs for our  benefit alone, but for all sentient beings. This is so important to  write down and remember every day. When something undesirable  happens, remember this. Whether physical or mental pain—we can make  it into the best happiness by enjoying it. Every single suffering of all  sentient beings we take onto the path of enlightenment. This makes life so  happy.

Whenever we see a suffering sentient being we can do this, we can  practice tonglen, by sincerely taking on other sentient beings’  suffering and giving our happiness to them in return. Each time we do  tonglen, we collect more merit than the sky and become closer and closer to enlightenment, and more and more distant from samsara. 

The goal is to experience the suffering of sentient beings so that they  become enlightened, free from samsara. While there is pain, death,  relationship problems, etc., we experience it for all sentient beings,  for them to be free from suffering and achieve enlightenment.

Lama Zopa Rinpoche continued his video teachings on thought transformation from Amitabha Buddhist Centre in Singapore in August. Here is a summary of the teaching offered on August 13, 2022:

To live life as a couple, you need wisdom and compassion, Rinpoche teaches us. If we don't have this, life together is so much suffering, so many problems. This is due to thinking in the wrong way—with the self-cherishing thought and ignorance, which are the opposite of compassion and wisdom. Depending on how much compassion and wisdom a couple has developed is the degree to which they will be happy or suffer. Each person has to have compassion for the other, and also they must each have the wisdom to see which actions in relation to the other are right or wrong. Otherwise, the relationship is total hallucination.

The more you learn Buddhadharma, the more wisdom you develop. To try and help each other, encourage each other to abandon negative karma as much as possible and inspire each other to create good karma. To do this, you can engage in compassionate activities together, helping others.

In these degenerative times, we desperately need lojong—thought transformation—where we transform suffering into happiness.

Lama Zopa Rinpoche continued his video teachings on thought

transformation from Amitabha Buddhist Centre in Singapore in August.

Here is a summary of the teaching offered on August 10, 2022:

It is very important to understand how anger destroys your happiness. By

getting angry at a bodhisattva, our merits are destroyed, we will be

reborn in hell, and realizations will be delayed. And by getting angry

at a buddha, even more merit is destroyed. Since we cannot tell who is a

bodhisattva and who is a buddha, we have to be very, very careful of

anger and put so much effort into practicing patience. We can train our

mind to practice patience, it gets easier the more we practice. Since

anger is the cause of hell suffering, we should stop it. Therefore,

motivate every morning to practice patience. Otherwise, anger suddenly

arises. You have to prepare yourself with determination to stop it.