Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 80-minute talk opening the Maitreya Project Relic Tour in Hong Kong, Lama Zopa Rinpoche explains why Buddha manifested as relics for those unable to encounter him directly. He traces Buddha’s path from ordinary being with ignorance and attachment through renunciation of saṃsāra, great compassion for all sentient beings, and the resolve to achieve enlightenment for others’ benefit. Buddha then collected merit across three countless eons through the six perfections—especially generosity, sacrificing family, wealth, and his own limbs for others’ benefit. This completed the collection of merit and wisdom, leading to full enlightenment. Rinpoche illustrates that this path remains accessible: Geshe Lama Konchog, a contemporary meditator who completed the path, demonstrated extraordinary practice including two years of cave meditation without shelter. Relics are the fruit of enlightenment, not magic—objects for collecting merit and liberating ourselves from saṃsāra.
File metadata (for organising)
File: 1 HK Relic Show opening 1.mp3
UUID: 8c3849ca-6b67-4aca-aeac-b246029328fb
Teacher: Lama Zopa Rinpoche 1
Collection: z Opening of Maitreya Project Relic Tour (Lama Zopa Rinpoche 1)
Date: 2005 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 80.0 minutes
Words: ~3,356
This is the relic opening in Hong Kong on twenty seventh of May two thousand and five. So So I want to say good morning and my, say, respect, welcome to master here from Buddhist institution, Master Chumhwa, and Master Yunghwa very kindly that from the very busy schedule then very kindly took time to attend here for this day. They’re really good blessing.
And then I would like to welcome and thank you very much Here, director of the Maitreya project, the director of the Maitreya statue, miss Lee, who’s who’s organized this, the relic function, the blessing to the for the here, the country, the people here, land and the people here in Hong Kong. And then they also welcome and thanks for the venerable Karen and Theresa and who effort, say, tirelessly, say, working so hard they say, to bring the relics, the relic tour in this world, in different places, that this time brought here in Hong Kong. The next, I would like to offer my welcome and thank from the heart to all the extremely generous of the sponsor, the benefactors, okay? All of you who are here. So to all my brothers, sisters, so just to mention first few words on the about the relics.
So when we see the relics of Buddha, there’s a Buddha Kāśyapa’s relics. Buddha who descended in this world before Guru Śākyamūni Buddha. So there there’s one thousand Buddha who descended in this fortunate eon. So Buddha Kāśyapa is the third Buddha who has already descended. So there are two other Buddhas, Krakucchanda and Kanakamuni, already descended in this world, revealed Dharma.
So Guru Śākyamūni Buddha is number four. So the Guru Śākyamūni Buddha is not, not as, you know, not same idea as a god where sort of believed as eternal eternal, you see. Or not so much, there’s not much to explain what god is. You see, some regard is on the eternal, you see. See, having always like that, you know.
So anyway, something like that Guru Śākyamūni Buddha is not like that. Guru Śākyamūni Buddha, you see, he was he was like us, ordinary being before, who had ignorance, anger, attachment, other problems, the suffering of mind and body. Like us, same ordinary being at the beginning. And he said, first of all, detached, you see, generated total renunciation, detachment, you see, in that life. And then, not only that, then he also through meditation generated renunciation of saṃsāra, the whole entire saṃsāra.
The which comes in three, desire realm, form realm, formless realm, whole entire saṃsāra. You see, including the saṃsāra pleasure, those pleasures and including saṃsāra pleasure, everything. You see, discovered only natural suffering. Like prison, like being in the center of the fire, like a nest of a poisonous snake that you see only natural suffering and generated total renunciation. Could not find even for one second attraction to saṃsāra, saṃsāra pleasure, saṃsāra perfection.
You see, the whole entire saṃsāra entirely realized, you see, only natural suffering. And so and then, another one that, then you see, thinking of saṃsāra thus generated total renunciation. And then then he, you see, by thinking how the numberless other sentient beings are suffering saṃsāra, then generated great compassion. Mhmm. Not only wishing the others to be free from suffering and suffering within saṃsāra and its causes, delusion and karma.
But to take the responsibility to freedom from all the suffering causes by oneself, you see, generated compassion like this. Towards every single sentient beings, there are numberless sentient beings in each realm, even in each realm there are numberless sentient beings, generated compassion to every single beings in each realm. So that. So then after, say, from the, from having generated great compassion towards all sentient beings, see without exception. Then from that it’s generated, let’s say, from that thought of seeking to work for others.
To free them from all the causes and to bring them to enlightenment. You see, by oneself alone, you see, thought of seeking that for others. Then from that, then the reason to achieve enlightenment for sentient beings generated the Bodhicitta, the altruistic mind to achieve enlightenment for sentient beings. So I then entered the mind, the path to enlightenment, into the mind, the path to enlightenment. Then from the there are five paths: the path of merit, the path of preparation, the path of meditation, the path of no more learning, so that’s Mhmm.
So So Buddha collected merit for three countless eons from from the path of merit to the path of seeing. First, the correct merit for this three counters, first countless great eon. Then from the after achieving the path of seeing, after achieving the first and then the second countless great eon, the collected merit, then from that you see, entering the first bhūmi. You see, the third great countless merit is collected. Three countless merit.
Yeah. Three countless great three countless great merit collected by Buddha after having generated Bodhicitta in his mind. So for for first one, first kind of the merit from the Mahāyāna path, from there to the path of seeing. Okay.
Then on the The second, the second countless great eon merit, that is from the first bhūmi to the seventh bhūmi, and after having entered the eighth bhūmi, see, that’s so, from the eighth bhūmi until Buddha, then the third countless great eon merit is collected. See? So however yeah. Pretty much that.
So Buddha has collected merit for three countless great eons. The whole point is that. So so himself is born as a king as a king and the sacrifice is his, you know, whole family, whole wealth, made a charity to other Even the family that normally that you cherish, you see, that you cling or that you cherish the most, only give back to other sentient beings, even the whole family. And they even not all that, even his you see, a number of times, then he he did that he made charity of his limbs to sentient beings. So that is it for three kinds of great eons, practice paramita of charity.
All this purpose of, you see, the making charity for three countless great eons for the sentient beings. So the then the practicing the rest of the paramitas, you see. The whole, you know, for that many eons, you see, the whole, that the whole point is that to complete the two types of merit, merit of wisdom, merit of virtue, and so that to achieve the two kas, by completing the merit of wisdom, they achieve dharmakaya, by completing the merit of virtue, then you achieve rubakaya. So by achieving the two khas for that, you see, in other words, it’s by achieving fully enlightenment, still omniscient mind. Then then you see, able to reveal dharma, You see, you see, to us sentient beings exactly according to our karma level intelligence, our wishes without any slight mistake to reveal the methods to guide our sentient beings from happiness to happiness to enlightenment.
So the main purpose is to help our sentient beings, you see, to reveal dharma, and especially to reveal dharma, you see. Help us by living dharma. You see. So only after achieving a state of omniscient mind, you see, then only then you can do perfect work without an effort. You see, perfect work as towards a number of sentient beings.
I see, without any mistakes, understanding every subtle karma of sentient beings. You see, the Arhats who are free from saṃsāra, you see, remove delusion karma. Even the tenth bhūmi Bodhisattva, you see, who has exalted qualities, but still hasn’t removed removed the four obscurations. You see, these four causes of obscuration. So can’t see the subtle come of sentient beings.
Still cannot see, see? And can’t see the the secret quality secret actions, qualities of the Buddhas, you know, can’t see. Then things that is done is a unbelievable time ago, you see, karma arising or unbelievable a long time ago or, you know, unimaginable distance something. So the four cause has removed because the you see, the merit is not completed, the two types of merit are not completed. So therefore, you see, so the so therefore, there’s we see.
The mind did not become fully omniscient mind, fully awake mind. So there’s still subtle defining, you see. So therefore, there’s possibility I mean, unbelievable benefits they can do. They’re the scars of courage, but still there’s possibility due to my mistakes because of that subtle obscuration, you see. So so you see, in order to guide us sentient beings, liberate us from the oceans of saṃsāra suffering and bring us to not only liberation but saṃsāra, but bring to a full enlightenment.
So Buddha, you see, so practice charity for six hundred years, you know, in so many different lives, you know. Many times being born as king against sacrificing life to others, like that. And then also practiced the morality for three countless great eons. So he sacrificed and dedicated his life completely. And then practice the patience, the paramita of patience as well as the three types of patience, and then the paramita of perseverance.
So this then, anyways, to keep it short, Then practiced paramita of concentration and wisdom, you see. So that Then the say, but completing two paramitas, then ceased the disturbing thought obscuration and the subtle obscuration and achieved full enlightenment. So then you see, actually, the in reality, there there are different point of views, you know. You see, what according to the followers of the Hīnayāna path, then they according to the great vehicle, the followers of the great vehicle, yet they have different views. However, in the reality, Buddha become enlightened, unimaginable unimaginable years ago.
So so Buddha then presented in in this in this world, you see, to guide us sentient beings in to reveal Dharma. So that you see, The the sentient beings then do not have, do not have the karma, the merit to directly see Buddha and make offerings and receive teachings directly. So that’s one thing to know. Other reason is also, you see, if Buddha has been always here living in the world, then people don’t people don’t realize how precious it is, the teachings and how precious it is. So and also, you see, the yeah.
So that they do to eliminate the concept of permanence. You see, the wrong concept of permanence, see, to eliminate that. Then Buddha Buddha doesn’t have death. Buddha doesn’t because he’s totally free of cause or saṃsāra, delusion, karma, so it’s not possible to have samsaric birth, you know. The saṃsāra birth you see, and death is, you know, all this thing is all this impossible, you see.
Once you remove the delusion karma, it’s impossible to experience these sufferings again, impossible because there’s no cause, there’s no reason. So, but see the for for for the benefit of us and then beings, you see, to inspire our mind, to practice Dharma, to destroy our concept permanence is wrong concept. You see, inspired to practice Dharma showed twelve deeds. Having shown twelve deeds, you see. So twelve deeds, and from the twelve deeds is the passing away.
You see, after after enlightenment, then they turned the Dharma wheel, then pass into parinirvana. So even the Buddha doesn’t have death, you see. But show the holy deeds passing away so that so that for us and the beings to see how to realize how the Buddha descended this world, how rare, precious, and their teachings have so precious, you see. So to destroy concept of permanence, you see. So Buddha has shown the holy deeds of passing away.
So, as I mentioned before, one thing didn’t have the karma to always see the Buddha, you know, as directly and offering to receive teachings like that. Mhmm. The sentiment in this world. So, therefore, and then Buddha manifested. You see, Buddha, as he left, as you can say, left or manifested in relics.
So the sentient beings who are come to see, they can’t see actual Buddha, but come to see the relic. So so you see, so Buddha manifested in relics. So so many relics. So that’s why King Ashoka built also one million stupa and put those relics inside. So so the relics went to many different countries.
So that’s it. Then from the from those original relics, the many relics were multiplied. So this all this is all we see Buddha manifesting this for sentient beings. So we don’t see Buddha directly now with the with our present state of obscured mind. So, you see, but we are karma, you see, only to see in the form of relic, you know, instead of seeing Buddha.
So therefore, you see, see, manifested in relics for us. So then, to say, for our devotional object, so that we make prayer when we see circumambulation, make offerings, we see to collect to collect extensive merits. Okay? The purpose of purpose of Buddha having lived so purely, you see, first and that means, say, to collect merit and then to develop our devotion and then to cease the two obscurations, by actualizing the path and to achieve happiness fully enlightened.
So this relics have, you see, for us, for the benefit, that for us to collect extensive merits and to develop to to develop devotion. Then by actualizing the path, you see, to liberate us from the oceans of saṃsāra suffering. You see, the the that removing the cause, you know, oceans of the sufferings, the oceans of suffering. Then ultimately, it should bring to full enlightenment for that. So for sure, think that when we see that, that is Buddha manifesting for you, okay?
So, to think that is very good. And And each time when you see each time when you see Buddha’s relic, it purifies one thousand eons of karma, it’s mentioned in text, Dharma text. So also that remember when you see the relics. So very important to think kindness of Buddha. And you see, this relic is a production of, you see, having collected and made it for three countless great eons and complete the whole path.
The method of wisdom, whole path enlightenment, okay? So if there is time and one can explain, when it explains the whole path, how you remove the disturbing obscuration, how you remove the subtle obscuration, all the details, you see. Then you then you see how this really is so precious. More you understand about Dharma, more you understand about the path, the state path of enlightenment. How the delusions, how this gross and subtle are removed, you see.
If you know all the details, then you see how, So then realize how the relics are precious. So after completing the path, then these relics are manifested, you see, produced. So therefore, it’s a production of, you see, have a complete two types of merit, the merit of wisdom and the merit of virtue, you see, and the the complete path, the method and wisdom. You see, so for for many lifetimes, so for three countless great eons, it’s worked so hard. So you see this production from that.
It’s not just it’s not just a magician, it’s not just a magician, not just a magician person, kind of a, you see, know, kind of a kind of a transformed or like the, like Sai Baba, you know, does this. Sai Baba. Yeah. You know, this, you see, what do you call, you know, he does that, produce some things, not like that, you see. So that very important to to realize that, you know.
Buddha, to guide me, Buddha, guide me and lead this produce this value, you see, to benefit to me. That’s okay. So very good. The the other thing is that the recent relic, new relic, recent relic, a meditator who completed the path, like Geshe Lama Konchog, one of the teacher at the Kopan monastery. So there are many different color relics which is quite rare, you know.
So one Nyingmapa lama, very high lama, Dharmasala told me that it is exactly explained in the text that that you these relics will come out about completing the path. Path. So so Geshe Lama Konchog told me that many years ago, so many years ago, when he came to visit us at Kopan Monastery, Lama Yeshe and myself, he told us that he has completed Vajrayoginī practice and the Guru Puja, this very, important practice, extensive Guru Yoga. So he said, have completed this to practice. So at that time, my mind was puzzled.
What does it mean? Enlightenment, you see. Usually, means it’s enlightenment. Or means to finish the words reciting. So I didn’t ask.
But I think now, after after all this science happened, you know, all the all the proof happened that he complete the path, you see, that some high some of the high lamas, which had already had the Nyingmapa Lama, also mentioned during his teaching to his students, this means he achieved the five wisdoms. So this, he lived, he did two very intensive retreat, the two very intensive nyungne retreat, you know. He did two thousand like that in his life. So that’s how he had been hardworking in Dharma. And then did retreat in Milarepa’s caves in the on the very high remote places in Nepal.
And also was in Tibet for many years. And so one time he was in the cave, he met his, and then he had a very long hair, so it was maintaining. So the people didn’t know there was a person there. But when the people were looking after animals, they came up and then they got terrified and threw stones, you see, from outside. So then, Geshe Lama Konchog, he left the place and then lived under one tree without home, without a house.
So you see, without a house, without shelter, two years, he did meditation under one tree. So there so he showed that to his attendant, Tenzin Sopa, you see. So the brother of Tenzin here. So who’s who took her Geshe Lama Konchog when he took the aspect of sickness. So so Geshe Lama Konchog showed Tenzin Sopa to that tree where he lived two years without any house.
In meditation, you see. So what what I was what what say, touch to my heart or what I was so inspired is, of course, really is a production of having having practiced the Dharma for many lifetimes in the complete path, you see. Practice, as we have so much hassle to complete the path, you know, of course, yes. But what I do, what inspired me most was the hardship that Geshe Lama Konchog sacrificed his life, you see. So this living without any shelter, under the tree — the documentation.
So like that, So what I am saying is that it’s not just like what Sai Baba did, you see like that. Here, a result of is a production of having achieved all these path. Okay? The whole path, three principal aspects of the path, and two stages of Tantra. So like that, you know, Sūtra and Tantra, you see.
So that’s all. I think so I want to say thank you very much to everyone and you’re so you are helping all the generous benefactors that you are helping the the yeah. Relic and the the funding of the Maitreya statue, and then, you see, so everyone is building this funding of the Maitreya statue, and so there’s a you see, discuss the benefit of merit you collect, so you see, so much feel rejoice, you know. So I’m not going to go over the blah blah blah like that. All the merits.
So okay? So yeah, also the venerable masters speak. So so that so thank you very much.