Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 45-minute talk, Lama Zopa Rinpoche establishes a foundational principle: one cannot benefit others effectively without first transforming one’s own mind. He begins with the four immeasurable prayers—cultivating equanimity, happiness, freedom from suffering, and non-separation from happiness for all beings. He then guides practitioners through Guru Yoga practice, including visualization of the merit field, making requests to the guru, and the absorption of light rays that purify and bless body, speech, and mind. The talk concludes with a scriptural commentary explaining how compassion serves as the mother who gives birth to all conquerors, showing how the mind of enlightenment arises from great compassion.
File metadata (for organising)
File: 20 WWNN.mp3
UUID: c48b436c-2f26-485f-9bcb-1116f69d2f4e
Teacher: Lama Zopa Rinpoche 1
Collection: y What the World Needs Now 1987 Audios (Lama Zopa Rinpoche 1)
Date: 1987 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 45.7 minutes
Words: ~1,321
Receive all the sentient beings abiding in equanimity, free from anger and attachment, discriminating sentient beings far and close. May they abide in equanimity. I will cause them to abide in equanimity. Also, one should remember one on one says our cause isn’t that, first of all, oneself has to practice.
One self has to develop one’s mind in this way. That’s how one can cause. The best way to cause others to bring in the community is oneself, transforming one’s own mind in the community. Then by oneself becoming example for you know, oneself becoming example, then that becomes the best teaching and best guidance, bringing others into happiness. As well as bringing happiness, causing others happiness and causing others to be free from the sufferings.
So similar, if oneself does not practice cause of happiness, abandonment cause of suffering, if oneself does not practice, then one cannot benefit others effectively, even if one is sufficient by knowing the teachings. So good to remember good to remember of this. When one says, I will do this and that. Please, Guru Buddhas, grant me blessings to be able to do this. How wonderful it is if all the sentient beings with their abiding equanimity, free from anger attachment, discriminating sentient beings far and close.
I will cause them to abide in equanimity. Please, Guru Buddhas, grant me blessings to be able to do this. How wonderful it is if all the sentient beings if they abide in equanimity, free from anger and attachment, discriminating sentient beings far and close. May they abide in equanimity? I will cause them to abide in equanimity.
Please, Guru Buddhas, grant me blessings to be able to do this. How wonderfully deceive all the sentiments that their happiness and cause. Know they have happiness. I will cause them to to have happiness. Please, Guru Grantham, your presence to be open to the base.
How wonderful it is if all the sentient beings have happiness and cause. May they have happiness. I will cause them to have happiness. Please, Guru Buddhas, grant me blessings to be able to do this. I wonderfully, we see all the same women have happiness and cause.
May they have happiness? How will cause them to have happiness? Please, gurus, grant me blessings to be addled to this. How wonderful it is if all the sentient beings are free from the sufferings and their cause. May they be free from the sufferings.
I will cause them to be free from the sufferings. Please, Guru Buddhas, grant me blessings to be able to do this. How wonderful it is if all the sentient beings are free from the sufferings and their cause. May they be free from the sufferings.
I will cause them to be free from the sufferings. Please, Guru Buddhas, grant me blessings to be able to do this. How wonderful it is if all the sentient beings are free from the sufferings and their cause. May they be free from the sufferings. I will cause them to be free from the sufferings.
Please, Guru Buddha’s, grant me blessings to be able to do this. How wonderful it is if all the sentient beings do not be separated away from the happiness of a realm and ultimate happiness. May they not be separated away from the happiness. I will cause them to not be separated away from the happiness.
Please, Guru Buddhas, grant me blessings to be able to do this. How wonderful it is if all the sentiments do not be separated away from the temporary happiness and the ultimate happiness. May they not be separated away from the happiness. I will cause you to not be separated away from the happiness. Please, Guru Buddhas, grant me blessings to be able to do this.
How wonderful it is if all the sentient beings do not be separated away from the happiness of a realm and ultimate happiness. May they not be separated away from the happiness. I will cause them to not be separated away from the happiness. Please, Guru Buddhas, grant me blessings to be able to do this. At any rate, I must achieve the full enlightenment for the sake of all the mother sentient beings pervading the infinite space. And therefore, I’m going to maintain the bodhicitta path to enlightenment.
I’ll practice with a bodhicitta attitude. Here, at this point, when we recite Lama Chöpa, this prayer, the request prayer to the guru, the root guru, if one has to visualize the elaborate meditative field as it is explained in Lama Chöpa or the Guru Yoga practice, preparatory practice. Then replica of the root guru that one has visualized there in the front visualization, then seated on one’s crown, the guru is reminding one with palms together and reminding the disciple you to the merit field to grant realizations, to purify, to grant realizations of the graded path to enlightenment. So those guru is sitting there. If one is doing the just visualizing Guru Śākyamūni and the Buddha as the embodiment of all the Guru, Buddha, Dharma, Sangha, then one can make requests from the heart to the Guru. Then one is making a request to the guru, the guru as the embodiment of all the other direct, indirect Gurus, also the Buddha, Dharma, Sangha, again the same thing.
Then, at the end, then, the merit field absorbs, you know, the samaya being absorbs into the wisdom being guru. Then somebody who hasn’t received a special great Highest Yoga Tantra empowerment, just visualize subtle light rays from the guru. And guru transforms in the manifestation of Śākyamūni Buddha. Then at the heart, at the heart, visualize the mantra, the seed syllable in the center and the mantra around, and the light being emitted, purified to, you know, oneself, all sentient beings. Then absorbed, to absorbed within oneself.
Absorbs to dissolve within oneself. And once the body of speech mind is blessed or become inseparable, inseparable from Śākyamūni Buddha. So same thing. First time, it will dissolve. Second time, it will get absorbed. Then it will get absorbed.
One has achieved all the qualities in what the root guru has. With the second repetition, so on that, this is what one has to meditate. With the with continual awareness, you know, what it means, what the guru what the meaning of the guru, you know, what it means. So which is awareness, then there is a recognition of the guru Buddha, So therefore, what is it to feel? You know, infinite qualities of holy body, holy speech, holy mind.
Please listen to teaching well by generating at least the relative bodhicitta. Intending to generate the mind of enlightenment for the sake of all the mother sentient beings pervading the infinite space who have been kind from beginningless time and also to clarify the virtuous conduct of listening to teachings according to the traditional practice of the masters. One thing to listen to to comment on the text on enlightenment. The second verse, the place of compassion in the second verse.
To be able to to be able to finish more verses, I’ll talk to the first. So I think then maybe Then certain points, as a commentary, then to also expand a little bit the the categories of the meditation. The mother who gives birth to all the conquerors. The essential wealth of the conqueror’s sons. The in the impartial benefactor of all things. May I be protected by compassion? The mother who gives birth to all the conquerors. Usually, the mother the mother who gives birth to all the conquerors. That is the mother, Prajñāpāramitā.
The wisdom, however, the definitive meaning is the wisdom realizing emptiness. The interpretive meaning might be the mother, Prajñāpāramitā. Is one way of saying, but here, it is directed to compassion, the mother. From the great compassion from the root great compassion, then let’s see. Bodhicitta arises.