Lama Zopa Rinpoche full length teachings

Lama Zopa Rinpoche says that Lama Tsongkhapa gave very clear explanations about the difficult points of sutra and tantra. He points out that this is not just his personal view but is commonly known. He cites His Holiness Dudjom Rinpoche, the head of the Nyingma, who praised Lama Tsongkhapa’s clear explanation of the path. Lama Zopa mentions that all four traditions can lead to enlightenment if practiced correctly.Next, Rinpoche analyses the existence of the letter M. He distinguishes between the base and the label of the letter M. He says that the minute you see M on the base, it’s mistaken. When you see a real M, in the sense of independent and existing from its own side, this is a hallucination. If you search for the M in any of the lines or in the collection of all these lines together, you can’t find it.Rinpoche highlights the difference between the Prasangika and Svatantrika schools. He says that in the Svatantrika view, the I is findable on the aggregates; it is findable on the base. However, in the Prasangika school, it is unfindable.Rinpoche says that the first thing we have to realize is that the real I as it appears to us—in the sense of independent, truly existent from its own side—is totally empty. He explains that everything is merely imputed by the mind—the label, the base, everything. Everything exists in mere name and is totally empty of existing from its own side.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche continues his oral transmission and commentary of the Praise to Buddha Shakyamuni. He explains how the second last verse of this prayer shows how all causative phenomena are transitory and they do not exist in the way they appear. He emphasizes that they do exist, just not in the way they appear.Rinpoche says that it’s a very good meditation to continuously practice mindfulness by looking at life as like a dream. Similarly, when we recite the Heart Sutra, we use the word “no” on the merely labeled aggregates, form, feeling, cognition, consciousness. We use the word “no” like an atomic bomb thrown over the object of ignorance, which is the I appearing as a real one existing from its own side.Rinpoche explains how Lama Atisha used the word “AH” instead of “no” when reciting the Heart Sutra. He would say “AH form, AH sound” instead of “no form, no sound”. The reason is because AH is one syllable of the Perfection of Wisdom Sutra, which encompasses the heart of the 84,000 teachings of Shakyamuni Buddha. “AH” is a negative word, the same as “no”; it negates the hallucination of true existence.Rinpoche states that Buddha liberates us by revealing the truth, and it’s only the wisdom realizing emptiness that can directly remove our delusions. So, it’s important to be continually mindful of looking at the hallucination as a hallucination. Rinpoche says that we should use the dream in the place of no or AH and put the dream over the hallucination. When you practice mindfulness of this continuously, it brings you to the point of realizing emptiness (or at least reducing anger and attachment).From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche completes the oral transmission of The Heart’s Utmost Need (previously known as Heart-Spoon) by Pabongka Rinpoche. He explains that this text is particularly good when your mind is losing inspiration or becoming distracted by the activities of this life. It has the power to bring you back into the path to enlightenment. It’s also inspiring to read when you are beginning a retreat.Rinpoche advises that we should put effort into lamrim, guru devotion, and the three principals of the path every day. Next, we should put effort into tantra because life is short, and it can end at any time. Even if we can’t attain tantric realizations, we should at least leave an imprint for future lives.Rinpoche warns that if you’re interested in tantra and spend the whole time on the sadhana, but leave out the lamrim, you can’t accomplish much. If you don’t have lamrim realizations, you can’t succeed in tantra.Rinpoche says that there are two prayers that are essential to read every day: a lamrim prayer (such as The Foundation of Good Qualities or Hymns of the Experience of the Path) and another prayer of the graduate path of tantra of your deity. These prayers plant the seeds for the whole lamrim path and the whole tantric stages of the path of your deity. Each time you do this, it plants the seeds for the complete path to enlightenment. In this way, you make your life closer to enlightenment.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche says that the penultimate stanza in Praise to Shakyamuni Buddha contains two important meditations: causative phenomena are transitory, and they do not exist as they appear.‘A star, a mirage, the flame of a lamp,An illusion, a drop of dew, or a bubble,A dream, a flash of lightning, a cloud—See conditioned things as such!’Rinpoche explains that the transitory nature of phenomena encompasses gross, subtle, and extremely subtle impermanence. Gross impermanence can be seen in how a flower wilts throughout the day or the ageing of our bodies over time. The changes that occur minute-by-minute and second-by-second are more subtle. Then, the changes within a second are extremely subtle. In reality, these changes are occurring minute-by-minute, second-by-second and even within the second, but we have a hallucination of permanence. We believe the concept of permanence. According to our projection, this beautiful body or this beautiful flower will always be like this.Rinpoche highlights that there’s a huge difference between following the thought of impermanence as opposed to permanence. If you practice mindfulness of this stanza, immediately you find peace in your heart. The minute you reflect on impermanence, desire is stopped. All your problems cease because you have no reason to cling to objects or get angry. In this way, you’re giving yourself freedom to achieve liberation. Conversely, when you follow the concept of permanence, you’re putting yourself in the prison of samsara. Thus, meditating on this stanza is unbelievably important.Rinpoche details how phenomena don’t exist as they appear. It’s like an illusion. They exist in mere name, merely imputed by the mind. They do not exist from their own side.Rinpoche talks about the extremely subtle borderline between whether the I exists or doesn’t exist. It’s not completely nonexistent, but it’s like nonexistent. He says it’s easy to think it doesn’t exist and fall into nihilism. Many famous meditators in the past either fell into nihilism or eternalism because they were unable to see the middle way. Rinpoche praises Lama Tsongkhapa for making the clearest explanation of the right view and clarifying the extremely subtle point of dependent arising. He says that this is one of the special qualities of Lama Tsongkhapa’s teaching.Rinpoche urges us to practice recognizing the hallucination as hallucination. He says that if you hold onto things as true, then that becomes the basis for all the other delusions and the cause of samsara.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche bestows the oral transmission of The Heart’s Utmost Need (previously known as Heart-Spoon) by Pabongka Rinpoche. He says that he received the transmission of this very effective teaching on the nature of life, impermanence, and death from Ribur Rinpoche. Ribur Rinpoche received it from His Holiness Trijang Rinpoche, who received it directly from Pabongka Rinpoche.Lama Zopa Rinpoche shares his personal experience of supporting an ex-monk while he was dying. He says that the line in the text—“When I become as rigid as earth and stone”—was exactly how the man’s body felt. He also explains how the ex-monk knew how to transfer his consciousness but couldn’t accomplish this because of his attachment to shak (the butter that rises at the top of butter tea). His guru knew this, so he sent someone to tell him that there was better butter in the Tushita pure land. Rinpoche says that we can also help a dying person by telling them that whatever they are attached to (friends, cats, etc.) is better and more abundant in the pure realm.Rinpoche advises that it’s important to mention the name of a pure land (Amitabha pure land or Tushita pure land), as it gives the person something to hold onto. Rinpoche says that Amitabha pure land is the easiest one for ordinary sentient beings to be born in because the bodhisattva, Rim of the Spoke made so many prayers in the presence of the Buddha, Tathagata Essence of Jewel for sentient beings. In the case of Tushita, you need very pure morality to be born there.Rinpoche invites a discussion by asking whether it’s virtue if you generate a motivation of bodhicitta, but when you do the actual meditation, you’re spaced out. He concludes the discussion by clarifying that there’s no wisdom there. It’s ignorance. It doesn’t lead to liberation; it only becomes an obstacle for liberation.In continuing the oral transmission, Rinpoche discusses holy substances and relics that are placed in the mouth at the time of death. He says that these substances are very powerful in preventing rebirth in the lower realms. He also talks about three types of holy grass.Rinpoche concludes by explaining the preparations for sutra mahamudra and tantric mahamudra. He highlights that guru devotion is the root of path. Strong devotion, in turn, depends on strong purification and extensive merit.Rinpoche explains that having studied the whole Madhyamika subject and knowing it by heart, if there’s no strong guru devotion, extensive merit, and powerful purification, then it cannot click in your mind. It’s there, but you can’t recognize it. However, with intensive devotion, powerful purification, blessings, and imprints from past lives, you can realize emptiness just by hearing two or three words. At that moment, when all the causes and conditions are there, everything clicks, and you can realize emptiness.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche emphasizes the importance of this precious human body. He says that it’s extremely rare to find. Therefore, while we have the opportunity to practice Dharma, we should secure a good rebirth, especially a perfect human rebirth, to continue to practice Dharma.Rinpoche explains that rebirth in the deva realm makes it much harder to generate renunciation compared to the human realm. He likens this difference to the monks in Lhasa who came from wealthy families living nearby. They had a lot of distractions and often couldn’t complete their studies. In contrast, many of those from remote regions became great scholars. They lived a real ascetic life in the monastery; their whole attention was focused on study. He gives the example of Geshe Rabten Rinpoche, who was not just a great scholar but also a great yogi.Rinpoche says that real Dharma practice is letting go of the evil thought of attachment to the eight worldly dharmas. Due to self-cherishing, clinging to this life arises. When our actions are stained by clinging to this life, they become non-virtuous. Thus, the self-cherishing thought is so harmful, it makes our precious human life totally empty.Rinpoche completes the last section of Pabongkapa Dechen Nyingpo’s discourse: “Part eight: How to combine the elements of taking refuge and reflecting on the suffering of the lower states in order to meditate on them jointly”. He explains that the main point is that if you have the right doctor and the right prescription, you need to follow them. Your goal is to achieve liberation from samsara; therefore, you need to realize true suffering, the true cause of suffering, and then actualize the true path. So, you start with the renunciation of samsara by relying on the one who reveals the path, the Sangha.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche continues the oral transmission of How to Meditate on the Stages of the Path to Enlightenment (from Pabongkapa Dechen Nyingpo’s Liberation in the Palm of Your Hand). He starts with “Part Six: How to develop the spiritual realizations that relate to the suffering of the lower states.” Rinpoche explains that meditating on the lower realms gives us courage to renounce meaningless activities. He shares an anecdote about Kirti Tsenshab Rinpoche, who actually experienced hell. Afterwards, Kirti Tsenshab Rinpoche was inspired to continuously chant prayers.Rinpoche continues by reading “Part Seven: Training yourself in the practice of taking refuge.” Rinpoche says that we collect enormous merit each time we take refuge. He then invites a discussion by asking whether a person who abstains from negative actions but hasn’t taken refuge is a Buddhist or not? After some discussion, Rinpoche clarifies that for your action to become Buddhist, it has to be done by relying on Buddha, Dharma, and Sangha.Rinpoche elaborates that refuge may not necessarily mean reciting the prayer. Rather, it is the mental factor of having refuge in your heart by understanding that samsara is in the nature of suffering and that the Buddha, Dharma, and Sangha have the qualities to liberate you from this suffering. Additionally, for Mahayana refuge, there’s the extra cause of compassion for other sentient beings. Rinpoche emphasizes that these three aspects are the main components; however, reciting the refuge prayer also helps by making your refuge stronger.Rinpoche concludes by stating that refuge is the basis of all the vows. It is the door of the Buddhadharma. Without refuge, you haven’t entered Buddhadharma; you are an outsider. By having refuge in your mind, in your heart, then you’re an insider.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche says that human rebirth is more precious than all the wealth in the human and deva realms. It’s the basis for us to achieve liberation and full enlightenment. Therefore, before death, we must free ourselves from samsara. To do this depends on bodhicitta. Rinpoche explains that without bodhicitta, we cannot practice the tantric path. By cherishing one human being, we can achieve all the qualities up to enlightenment. After that, we can offer skies of benefit to each sentient being.Rinpoche advises that if you really understand the mind and practice awareness, you’ll realize that there’s no inherently existent harm coming from sentient beings’ side. It’s your own negative mind (past karma) that has caused sentient beings to harm you back. If we analyze situations in this way, we see that the person who’s harming us is only an object of compassion.Rinpoche reminds us to practice mindfulness of guru devotion. We should think about how the aspect of the guru, which is showing an ordinary aspect, is unbelievably important for us. Due to our impure minds, we can only receive guidance through this aspect. Thus, all the buddhas guide us through this ordinary aspect. When we obtain advice, we should think that this advice is all the buddhas’ advice.Rinpoche continues the oral transmission of How to Meditate on the Stages of the Path to Enlightenment (from Pabongkapa Dechen Nyingpo’s Liberation in the Palm of Your Hand). He reads parts 3, 4, and 5, which refer to an extraordinary meditation technique that will bring great progress, realizations related to leisure and fortune, and impermanence. Regarding impermanence, Rinpoche advises us to think seriously about our own death so that we pursue Dharma practice without any delay. Also, when other people die, it reminds us to pay attention to our own life and practice seriously. Rinpoche concludes by sharing some remarkable stories about the sudden death of one of the Kopan geshes, Geshe Losang Jamyang. He says that it was a great loss as he was a very humble and learned monk.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche explains how the tea offering to the eight groups of worldly devas can help stop natural disasters, such as extreme weather events. He recalls a time when he was at the Taipei Center in Taiwan during a typhoon. As the wind was pummeling the windows, he asked a geshe to do the tea offering. As soon as the offering was done, the wind stopped. Rinpoche adds that if the person is living in more pure morality, it has more power. Rinpoche advises to do the tea offering before building a house, starting a project, or travelling.Rinpoche continues bestowing the oral transmission of The Confession of Downfalls to the Thirty-Five Buddhas, beginning with Infinite Splendor. He outlines how each Buddha purifies negative karma.Rinpoche says that reciting the names of the thirty-five Buddhas purifies negative karma because in the past, when they were bodhisattvas, they made strong prayers to benefit us. In the same way, Rinpoche advises that we should pray that we will be able to help sentient beings in the future when we become enlightened. He says we should follow the example of the Medicine Buddha and the thirty-five Buddhas.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche goes through the names of the lineage lamas and discusses two important lamrim texts: The Happy Path (by Panchen Palden Yeshe) and The Red Commentary (by Panchen Losang Yeshe). He mentions that The Red Commentary is the basis of Liberation in the Palm of Your Hand by Pabongka Dechen Nyingpo.Rinpoche revises the discussion from the previous evening about not seeing faults in the guru. He urges us to transform the poison into nectar by using the perceived mistake to strengthen our guru devotion. He says that it’s important to always have the idea that the guru is showing us an ordinary aspect. The reason is that without showing this ordinary aspect—which, by definition, has mistakes—we would be lost without a guide. It would be like a baby left in a hot desert.Rinpoche also emphasizes the idea of the primordial unified savior or the all-pervasive Vajradhara. If we keep this idea of the real meaning of the guru, we can see all our past-life gurus as just one being, the primordial dharmakaya. From that, we can appreciate the guru’s kindness. We can see that the eight freedoms and ten richnesses are all due to the guru’s kindness. For example, having a human body came from pure morality in the past, which is the guru’s kindness of teaching us about karma.Rinpoche says that the heart practice is to reflect only on the qualities (not the mistakes) of the valid guru, who is the originator of all the realizations you attain up to enlightenment. So, in any circumstances, keep this as the heart practice and maintain this commitment. Rinpoche reminds us that to receive the realizations depends on receiving the blessing of the guru, and the blessing of the guru comes from guru devotion.Rinpoche concludes this session by discussing two mantras: the mantra of the bodhisattva Eliminating the Defilements, which purifies the karmic torture at the time of death, and the mantra to purify the pollution of consuming offerings. He then begins the oral transmission of The Confession of Downfalls to the Thirty-Five Buddhas by outlining the benefits of reciting each buddha’s name. He covers the names from Guru Shakyamuni to the Tathagata Infinite Splendor.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche highlights the importance of reading the life stories of the Buddha and the lamrim lineage lamas. These stories show us how they practiced and how much hardship they endured, which inspires us to courageously bear hardships. When you’re able to bear hardships, then there’s no obstacle to continuously practicing Dharma.Rinpoche says that all the purification practices are encompassed within guru devotion. For example, when Milarepa was building the tower and being scolded by Marpa, this contained many hundred thousand prostrations. Each time Marpa scolded him, it purified so much negative karma.Rinpoche advises us to take a long-term view and plan to study the lamrim over many lifetimes. He cites His Holiness the Dalai Lama, who often tells Westerners not to expect realizations instantly.Rinpoche shares some past stories about Zina and the establishment of the Kopan courses and FPMT centres. He explains how he first received Kachen Yeshe Gyaltsen’s lamrim text, The Great Commentary on Thought Transformation, from a Sherpa man who’d met the Lawudo Lama. Rinpoche brought the text with him when he went to Solu Khumbu to build the monastery there, and he based his first Kopan course on it. Thus, he says that all the Kopan courses and starting the centers basically came from the lamrim teachings of Kachen Yeshe Gyaltsen. Rinpoche adds that, of course, without Lama Yeshe nothing would have happened, even reading this teaching wouldn’t have happened.Rinpoche explains how guru devotion and the good heart help each other. Guru devotion makes you practice the good heart, and the good heart then causes you to correctly devote to the virtuous friend to be able to benefit sentient beings.Rinpoche illustrates how to train the mind in guru devotion. He says that one buddha is all the gurus, and one guru is all the buddhas. The key for guru devotion is to understand how objects appear according to our karma. If the mind is not purified, you can’t see the aspect of a buddha. Therefore, the only option is for buddhas to manifest in ordinary form.Rinpoche says that guru devotion is the most important subject in mahamudra because without the strong purification that comes from deep devotion that can receive the blessing of the guru, you can’t realize emptiness. Rinpoche emphasizes that to realize emptiness, to realize mahamudra, you need so much merit.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche begins this session with an analysis of how the mind labels phenomena using the example of the letter ‘M’. He shows how M came from our mind because it’s imputed by the mind. Rinpoche explains that there is no outside creator; the creator is your mind. Rinpoche says that until your mind labels a problem, there is no appearance of a problem. The problem only comes into existence after your mind labels it. To illustrate, Rinpoche uses the example of patience. If we label someone who harms us as a teacher of patience, there’s no problem. We would only see them as beneficial and kind. However, if we lack patience and put a negative label on the person who is harming us, anger arises. We would see that person as totally bad, whereas with patience, we see them as the most precious one in our life.Rinpoche invites a discussion on this topic by posing the question: “Is the M in the mind or outside?” This stimulates a discussion on whether the base and the label are inside or outside the mind. Rinpoche also asks: “When you go shopping, is the department store in your mind or not?”Rinpoche ends by highlighting that just as the M is in the mind, then it’s the same thing when you go shopping. The shopkeepers, the department store, the whole building, all the billions of things would be in your mind. Everything comes from the mind.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche continues the discussion from the previous session about his pen-pal when he was in Buxa, Rachel Levi (a member of the Buddhist Society in London). Rinpoche recalls his dream about receiving a letter when she passed away. Although they didn’t meet, when Rinpoche was in London, he met her niece. When the niece’s husband passed away, an extensive puja was offered at Manjushri Institute. This made the niece very happy. Rinpoche highlights that it’s important for centers to do pujas, as much as possible, when somebody connected to the center has passed away. He describes the types of practices that can be done, such as the Medicine Buddha puja and the King of Prayers.In preparation for death, Rinpoche advises those who have taken Highest Tantra initiation and done the enabling retreat to do self-initiation. He says this is best done daily. He also mentions how he read the Heruka middle version self-initiation to Lama Yeshe while he was passing away.Rinpoche discusses the powerful purification of reciting the names of the Thirty-five Buddhas and combining this with prostrations. He says this purifies many eons of negative karma, so you don’t have to experience the four suffering results. In the Lama Tsongkhapa tradition, this is a very important daily practice. Rinpoche gives specific details about how to do the practice. He also describes how to do the Vajrasattva purification meditation by combining it with circumambulation. Rinpoche says that you collect unbelievable merit by circumambulating.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche says that the reason to have meetings is to help with wisdom. Many people have different ideas, so that helps generate a broader view.Rinpoche talks about the importance of Sangha as role models. He says learning the words is incredible, but without practice, it’s like a tape-recorder. When someone has meditated on lamrim, they can teach with experience.Rinpoche introduces the main topic of discussion about caring for aged Sangha by suggesting that there should be several places organized in different countries rather than only one place. He then invites people to express their ideas. Eecie Hursthouse (director of Amitabha Hospice Service) discusses the three different needs of elderly Sangha (spiritual, physical, and social needs). Mary, a district nurse, talks about her experiences and the aged care support services available in Australia. Ven. Roger Kunsang talks about his preference to die alone. Ven. Tardo expresses her agreement with Ven. Roger. Ven. Yeshe Khadro gives some examples of people who have died and their experiences. Ven. Chonyi talks about the enormous variation in what people want when they’re dying and the need for financial support. Ven. Lhundrup agrees with Ven. Roger and talks about the building facilities that older Sangha may require. Ven. Pende discusses the building facilities at Nalanda Monastery for the purpose of supporting aged Sangha. Several other speakers contribute to the discussion by sharing their personal experiences and suggestions.Following this, Rinpoche gives a presentation about how to have a peaceful death. He illustrates the importance of Dharma practice for a peaceful death by sharing several personal stories, including stories about Gen Jampa Wangdu and his realizations. Rinpoche says that protecting our karma during our lifetime is what makes death peaceful and fearless. Protecting our karma means not harming other sentient beings. Thus, the best preparation for death is to practice the good heart in everyday life.Rinpoche concludes by reminding students to meditate on how everything comes from the mind. This understanding will then lead to knowledge of what is a false view and what is a correct view. Rinpoche emphasizes that this is an extremely important meditation for both old and new students.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche discusses the seven attributes of a perfect human body and clarifies the points relating to caste and gender. He also discusses the eight ripening aspects that Lama Tsongkhapa emphasized in the Hymns of the Experience of the Path to Enlightenment.Rinpoche highlights the preciousness of this perfect human body. He says that it is more precious than the whole sky filled with wish-granting jewels. So, if we don’t get to practice Dharma for even a second, this would be a great loss. Thus, we must bear hardships to practice Dharma. If you don’t bear the hardships, you cannot practice Dharma, and then you will become lazy and waste your precious human body.Rinpoche reminds us that we experience hardships because we are in samsara. Our body and mind came from karma and delusion, so they are in the nature of suffering. If we don’t practice Dharma because of the hardships, then we’ll be in samsara forever. We’ll never get free from the oceans of samsaric suffering.The duration of this perfect human rebirth is very short, and it can stop at any moment. Therefore, we need to develop our mind in the stages of the path to enlightenment.Rinpoche gives a clear description of how to meditate on the lamrim through daily meditations of the lower capable being. He stresses that it’s important to meditate on several points (guru devotion, perfect human rebirth, impermanence-death, renunciation), as if you only meditate on one aspect throughout your life, you may not achieve even that realization. He also stresses that bodhicitta can only be attained after realizing renunciation.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche explains how to do the meditation with the requesting prayer. The way to meditate is to realize Guru Vajradhara, the Dharmakaya Buddha, as the root virtuous friend that embodies and pervades all the manifested billions of mandalas or deities.Rinpoche highlights that the purpose of our life is to free all sentient beings from suffering and cause them happiness. He says that working for others accomplishes two purposes: others’ happiness and our own happiness. Thus, working for others’ happiness has limitless skies of benefit. To illustrate this, Rinpoche gives an example from the Avatamsaka Sutra, which describes how one person with bodhicitta offering a tiny flower to the Buddha collects far greater merit than if all sentient beings living in the great three thousand universes built stupas made of jewels that covered the entire universe. From this example, you can understand how bodhicitta is the treasure of merit.Rinpoche says that all the infinite qualities of Buddha’s holy body, speech, and mind came from bodhicitta. The Buddha came from a bodhisattva, and bodhisattvas come from bodhicitta. Thus, all one’s past, present, and future happiness come from bodhicitta.Rinpoche also explains how the development of bodhicitta depends on suffering sentient beings. He says that bodhicitta came from great compassion and great compassion is generated by depending on the existence of suffering beings. Therefore, these sentient beings are unbelievably precious.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche says that if you are only seeking the happiness of this life, then you haven’t reached any of the three capacities of the lamrim. The attitude of just seeking the power, reputation, and wealth of this life is an ordinary capable being, not a special capable being. This is not different from the animals and insects. Rinpoche emphasizes that the meditations for the graduate path of the lower capable being (the eight freedoms and ten richnesses, the great meaning and difficulty to find again, impermanence and death, the lower realm sufferings, karma) are very important for the success of actualizing the whole path. Without these foundations, you can’t have the next realizations, renunciation and bodhicitta. Without bodhicitta, you have no door to enter the Mahayana path to enlightenment, so you can’t complete the tantric path. Therefore, these meditations are the foundation for all those other paths.Rinpoche describes the eight freedoms and ten richnesses. He urges us to reflect on these points. By doing so, we will realize that we must practice Dharma immediately. Rinpoche says that these meditations will give us hope and courage to defeat the eight worldly dharmas.Rinpoche bestows the lung of the mahamudra root text and ends the session with an extensive dedication prayer and multiplying mantras.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche emphasizes the importance of first becoming clear about the extremely subtle dependent arising view that things exist merely in name (the Middle Way view). If this view is clear in your mind, then the rest becomes easy. If not, then you may get confused or fall into nihilism.Rinpoche gives instructions on how to meditate on this view. He explains the meaning of “form is empty” and “emptiness is form.” He shows how these lines present the Middle Way view: “form is empty” eliminates the extreme of eternalism; “emptiness is form” eliminates the extreme of nihilism.Rinpoche also describes how to remove obstacles by meditating on emptiness. Whatever problems you have—sickness, relationship problems, business difficulties—look at them as empty. He mentions Kunkyen Jamyang Shepa, who wrote a text about removing obstacles to travel by understanding how these obstacles are dependently arisen. Meditating on the emptiness of the obstacles dispels them, as it purifies the cause of the problem. Thus, meditating on emptiness is very powerful; it is the best protection.For those who missed the morning session, Rinpoche gives the lung of Lama Chöpa. He also gives the oral transmissions of the Eight Verses of Thought Transformation, the Maitreya Buddha mantra, the auspicious prayer, and his name mantra.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche gives the oral transmission (lung) of the Guru Puja. He explains that taking the oral transmission is important because it has the continuity of blessings from Panchen Losang Chökyi Gyaltsen, who completed the path to enlightenment.Rinpoche says that he received the transmission from a few lamas—His Holiness, of course, and also Trijang Rinpoche and Ling Rinpoche.Rinpoche explains the many benefits of having received the transmission. It makes our recitations and explanations to others more powerful and beneficial to the mind. Rinpoche gives an example of the Arya Sanghata Sutra. Reciting this sutra just once after having received the lung has the same benefits as reciting it a hundred times without the lung. Also, when we reach a certain level on the path to enlightenment, there’s a point at which you remember all the teachings for which you received the oral transmissions. All these teachings come to your heart instantly. Thus, there are huge differences between having received the lung and not having received the lung. For any prayer we recite, receiving the lung has a great effect.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

Lama Zopa Rinpoche begins with a recap of the previous session’s topic: to always live life with a bodhicitta motivation. He cites the Kadampa geshes, who say that if we don’t do this, life will be a never-ending confession. This is because without bodhicitta, our mind will be self-centered and this causes other negative emotional thoughts (anger, attachment, jealousy, etc.) to arise. Then, we will engage in negative karmas, and our vows will degenerate.Rinpoche says that keeping the mind in the motivation of bodhicitta is like the sun shining in our life. It makes our life beneficial, satisfying, and fulfilling.He urges us to practice Dharma as much as possible with our body, speech, and mind. He gives examples of how to do this by reciting mantras while travelling and playing the Arya Sanghata Sutra CD.Rinpoche says that the first freedom (not being born in the hells) is so precious; similarly, all the rest and each of the richnesses are so precious, so we should not waste our life.He then talks about the second freedom: the freedom to practice Dharma by not being born as a preta. He describes the sufferings of the preta realm and how impossible it is to practice Dharma in this realm. With this freedom, we can achieve the happiness of future lives. Therefore, this second freedom (like the first one) is more precious than mountains of gold.Following this, Rinpoche describes the third freedom: the freedom to practice Dharma by not being born as an animal. He describes how animals cannot understand Dharma even if we tried to explain it to them. In comparison, for us as humans, it is so easy to communicate and understand Dharma. This makes our human life incredibly precious, and we must not waste even a second of it. We must learn and practice Dharma.This session ends with a discussion of the five lay vows and the bestowing of the refuge ceremony.From April 10 to May 10, 2004, Lama Zopa Rinpoche gave extensive teachings during the Mahamudra Retreat at Buddha House in Australia. While the retreat focused on Mahamudra, Rinpoche also taught on a wide range of Lamrim topics. This retreat marked the beginning of a series of month-long retreats in Australia. Subsequent retreats were held in 2011, 2014, and 2018, hosted by the Great Stupa of Universal Compassion in Bendigo.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/