Lama Zopa Rinpoche

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enefit the teachings of the Buddha and sentient beings more and more. That’s what I do. That is just to show logically what you need to do if you want success. Karma is definite. This is the first of the four outlines of karma. If we create virtue, engaging in positive, healthy karma, or action, we will definitely experience happiness in this life and future lives. If we create nonvirtue, engaging in unhealthy, disturbing karma, or action, then the result is suffering in this life and other lives. The second outline is that karma is expandable. If we help somebody—if we give food to an ant or a person, if we fulfill the wishes of one sentient being—the result is that we will have happiness for many lifetimes, for ten, five hundred, even a thousand lifetimes from just that one action of helping somebody, from fulfilling their happiness just one time. Cherishing even one sentient being brings us to buddhahood, the state of omniscient mind, the cessation of all obscurations and attainment of all realizations. Even cherishing just one sentient being. It helps to keep this in mind. Killing one insect means we will be killed by others for five hundred lifetimes. Cheating one sentient being means we will be cheated for a thousand lifetimes. This is mentioned in the commentary of Aryadeva’s Four Hundred Verses. Therefore, any negativity, any harm we do will bring us suffering from life to life to life to life. All this has come from our mind; it has not come from others. The reason others are forced to harm us, to cause us suffering, is because of our past mind. It has come from us, from our mind. The last two outlines of karma are that if the karma has not been created, the result of happiness or suffering cannot happen, and that if the karma has been created, the result of happiness or suffering will never get lost—even after a billion, zillion, trillion eons we will experience it. It never gets lost. We can purify negative karma, but if we don’t purify it, then this is what happens. Similarly, if we don’t destroy the cause of happiness, then we will definitely experience it. Success, all the way up to enlightenment, has to come from our mind. Therefore, the real, real meditation, the real Dharma practice, is to serve others, to cherish others. If we help one sentient being, one insect, one person, that is the best offering to the numberless bodhisattvas and the numberless buddhas because that is what they cherish the most. This sentient being—even this one insect, even this one mosquito, even this one ant, even this one person—is most cherished by numberless bodhisattvas and buddhas. 17
Chapter 2. Our Happiness Is in Our Hands Lama Zopa Rinpoche at the 2014 Light of the Path retreat in North Carolina. Photo: Roy Harvey. Transforming suffering into happiness To our hallucinated mind it looks like all our day-to-day happiness and problems—every hour’s, every minute’s, even every second’s happiness and problems—come from the outside. But in reality, they come from our mind, from our concepts. They are the results of actions, karma, done in the past. Of the two components of our being, body and mind, they come from the mind. There are six principal consciousnesses and fifty-one secondary minds, thoughts or mental factors. With respect to any particular object, the mental factors that accompany the principal consciousness are similar to it in five ways: object, aspect, time, entity and basis. 5 18
Page 2 and 3: SUN OF DEVOTION, STREAM OF BLESSING
Page 4 and 5: The Lama Yeshe Wisdom Archive Bring
Page 6 and 7: 6. The Guru Is the Most Powerful Ob
Page 8 and 9: Editor’s Preface This book is the
Page 10 and 11: Chapter 1. Taking Care of the Mind
Page 12 and 13: We still have to experience death b
Page 14 and 15: In a well-cultivated field, whateve
Page 16 and 17: What a pleasant life we human being
Page 20 and 21: Among those fifty-one secondary min
Page 22 and 23: means the cessation of all the gros
Page 24 and 25: Padmasambhava’s ways of diagnosin
Page 26 and 27: Practicing Dharma is subduing our m
Page 28 and 29: from life to life, we will be able
Page 30 and 31: In A Guide to the Bodhisattva’s W
Page 32 and 33: said, that allows them to develop i
Page 34 and 35: contained in the Tengyur, a collect
Page 36 and 37: Thus the misconceptions about Buddh
Page 38 and 39: Not understanding this specific emp
Page 40 and 41: Cutter Sutra eventually does. Then
Page 42 and 43: There are sentient beings who are a
Page 44 and 45: vase, the neck is not the vase, the
Page 46 and 47: 4. The freedom of not being born as
Page 48 and 49: sentient beings, not only to the ti
Page 50 and 51: If Milarepa could do that after kil
Page 52 and 53: All of us, believers or nonbeliever
Page 54 and 55: The need for refuge in our life Per
Page 56 and 57: ▶abstaining from telling lies ▶
Page 58 and 59: Otherwise they come into the kitche
Page 60 and 61: Our life is so important, so precio
Page 62 and 63: Even though our mind, or the other
Page 64 and 65: We will realize this as we are abou
Page 66 and 67: The emptiness of the Z I want to en
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the greatest problem that affluent
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Without a guru, we cannot be free f
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This is mentioned in Pabongka Deche
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particles of dust of the earth. Eve
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human mother. If we were to sacrifi
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Buddhism came from the Buddha, from
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obscurations but also the obscurati
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Chapter 7. A Talk about Dolgyal Rec
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seemed to like us and we were able
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very crowded. That’s how we lived
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him about the bum-pa, the vase. Thi
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A key element of guru devotion prac
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who helped with his education, his
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In short, practicing Dolgyal is har
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Khadro-la and earthquakes Although
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esult of negative karma is rebirth
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Publicly she is like an ordinary pe
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There are other quotations but that
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Once in Nepal I dreamed of a small
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is the kind root guru. Then it star
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It is as the quote says, Before the
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The importance of guru devotion Pad
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So now, this is a real story. At Bu
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them perfectly—and even if he has
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Practicing Dharma is more important
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memorize them but then forgot them
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egin by achieving a long life, wher
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Chapter 10. Seeing the Guru as a Bu
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The monks did that, but of course,
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uddhas. That is also mentioned in t
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person without head. I don’t know
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Those meditators who have achieved
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When I was in Tibet I visited Tsurp
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Why should they be called kon-chog
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that it is his mistake. It is like
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Chapter 11. More Precious than a Wi
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patience, perseverance, meditation
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dust of this earth can be counted,
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we were once crossing a short bridg
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There are so many animals. There ar
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Whether or not we eat animals is in
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Having been born at a time when the
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We must prepare for the next life T
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There is no sentient being we have
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Probably many people think that ren
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Chapter 12. Cutting the Root of Sam
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Because things appear to us not as
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161
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This is all karma. What the Buddha
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numberless suffering sentient being
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By seeing that person as a wish-gra
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light more and some illusory body.
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to achieve enlightenment. The other
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together is the transcendental wisd
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Then you make a promise to generate
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eings who also need the Medicine Bu
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Focus on the deity’s holy body th
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End Notes 1. Or his. Rather than us
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30. Khedrub Sang ye Yeshe (1525-91)
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64. In other teachings Rinpoche has
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97. These are the three ways to und
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Where and when these teachings were
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Gyatso, Tenzin, the Fourteenth Dala
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———. How to Practice Dharma:
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If you, dear reader, would like to
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Other available teachings by Lama Y
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Our further development similarly d
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The Foundation for the Preservation
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Dedication Through the merit create
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About Gordon McDougall Gordon McDou
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