Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 105-minute guru yoga puja, Lama Zopa Rinpoche integrates the complete Lamrim path: renunciation through reflection on suffering and karma-delusion in each samsaric realm; bodhicitta, the commitment to achieve enlightenment to liberate all sentient beings; and Prāsaṇgika Madhyamaka view, clarifying that self, action, goal, and beneficiaries lack inherent existence while existing conventionally through dependent arising. Substantial time is devoted to rejoicing in Lama Tsongkhapa’s achievements: his comprehensive mastery of all four Tibetan Buddhist traditions, his practice free from the eight worldly concerns, and his definitive clarification of subtle meditation obstacles, particularly sinking thought. Concludes with guru yoga visualization. For practitioners with guru yoga experience in the Gelug tradition.
File metadata (for organising)
File: 2005 06 09 1 TWN – Kaoshuing. 1 LTK Guru Yoga Puja.mp3
UUID: ffae37c0-4d63-4f8d-8d05-8cdd42240258
Teacher: Lama Zopa Rinpoche 1
Collection: z Taiwan (Lama Zopa Rinpoche 1)
Date: 2005-06-09
Recorded at: Buddha House Adelaide
Duration: 104.6 minutes
Words: ~3,783
Calling the guru from afar. Do you have it in Chinese? Which one? Short one or long one? Short and long.
Short and long. And the short. Which doesn’t matter. You read whichever either the short or long Chinese first and then do the Chinese. Okay.
The number of copies, so I think the number of copies. We are copying two hundred by the software. Oh, I see. Which one? Long one?
Short one? Short. I see. So whatever. If it’s easy to find.
If it’s easy to find. Doesn’t matter. Later, the foundation of all qualities, you can read in Chinese. That’s First, reflect to one’s own saṃsāra. The aggregates, the body and mind, only nature of suffering and the control of karma, the production or creation of the delusion, karma, totally under the control of karma and delusion.
Because of that then this body mind total nature works on the suffering and contaminated until that contaminated, so beside that contaminated, it’s a contaminated seed of disturbing thought. They continue to this and then taking the future rebirth. So that means this become cause of the future saṃsāra, then that become the that become the next life, you know, of course, the next life. It’s a continuity. It is like this circling from circling from this to next saṃsāra, then that next saṃsāra, at the end of the control of karma delusion.
So, pervasive compounding suffering. This and that nature. The foundation of the previous the foundation of the suffering of change and the suffering pain of the rest of the saṃsāra problems. So then just like myself, numberless sentient beings, those who are in each realm, always tormented by tormented by pervasive combined suffering and the suffering change and suffering pain. As mentioned, the pain is a part. Teaching the pain is a part.
The sentient beings are tormented unceasingly by this. So not only myself here, saṃsāra, but sentient beings. Not only myself. Say, going for refuge. Not only myself, but from numberless my kind mother sentient beings to be free from suffering of pain.
Not just that. Something will change. Not just that. To free to be free from pervasive compound suffering. Then go for refuge.
With the Lama, go for refuge. With whole heart. With all sentient, we go for refuge, the merit I made is collected by myself. Merit I made is collected by all the sentient beings by others, which means all the number of sentient beings, Buddhas. In order to free these numberless hell beings from the suffering causes, bring them to full enlightenment, and in order to free numberless hungry ghosts from the suffering cause, bringing them to enlightenment by myself.
And to free animals from all the suffering of all suffering causes, bringing them to enlightenment. Freedom of human beings from the suffering cause, bringing them to enlightenment. Numberless asuras from the samsaric cause, bringing them to enlightenment by myself alone, then therefore, must achieve enlightenment. Therefore, I must achieve full enlightenment.
So I make a very strong determination, very strong determination. Determination of general thought. Thought to achieve enlightenment. Then make it make into a formal prayer. Then as said, mentioned the section of bodhicitta.
And Tibetan developed and just wanted to show. So first, make this examination, the teaching and meditate. So then make plan for may I achieve. Yeah, full enlightenment for the. Put palms together.
Now the I who is seeking enlightenment is empty. It’s existed, but it’s empty. It does as it does not exist from the outside, but it’s empty. The actual seeking enlightenment. Working to achieve enlightenment.
It exists, but it does not it doesn’t exist from its own side. So it is totally empty. The goal, the enlightenment of what I’m seeking, it exists, but it doesn’t exist from its own side. So it’s totally empty. For whom one is seeking enlightenment, the sentient beings exist, but they do not exist from their own side.
They’re totally empty. In emptiness, there’s no such thing, this and that. No no self, no seeker, no action seeking, no enlightenment, no sentient beings. Everything is one taste. And it is one taste.
So phenomena do not exist absolutely in the sense as they appear to one’s own hallucinating mind. That means appearing real one in a sense existing from the outside. Believe that’s true. And then that when when we create that belief and that’s when we’re creating the ignorance, then that become the that that then that become the the basis for rising delusions. So just when we create a belief, the real I, real I in the sense existing there from from their side, then one is believed by one’s thought or when one lets one’s mind believe that’s true, then then that one has created the root of saṃsāra, the ignorance.
The the mental factor. The knowing mind that which the mode mode of it or the the way to apprehend the I is totally opposed, totally opposed, directly against to the wisdom, the way the wisdom apprehends. The I and the wisdom. The way the wisdom sees the I, where the wisdom sees the I is empty of the real one in a sense existing from the, then I is empty of the real one existing from the other side. So that’s the definition of the the ignorance.
This ignorance. Mhmm. The ignorance. They have the ignorance root root of saṃsāra. Okay?
So and then do that. I say, do this by bringing that through. Then that. So this become root. And then from there, the ignorance and attachment, ignorance, karma, and then attachment, anger, all those other, disturbing, obscuring the the negative thoughts, delusional actions, and motivate action, which which results of the which causes saṃsāra.
Results. You know? To be born in saṃsāra. Experience of suffering with saṃsāra. So cycle of death and rebirth.
And all the suffering existing. So the the, let’s say, the phenomena absolutely do not exist. If they appear if it’s in if it’s described, what it means, then they are pure, true true existent. Towards the heart of the mind do not do not exist. They exist in the conventional.
They exist in mere name. I’m not sure the English conventionally. Not not really sure clear what what it means, but in Tibetan, exist by name, labeled by mind. So everything is functioning in name.
I exist in mere name, function in mere name. The action seeking may exist in mere name. Enlightenment exist in mere name. But the goal of what is to achieve enlightenment, the name exist in mere name. For whom I receive enlightenment, this is existing in mere name.
So everything like that. Everything exists in mere name. So meaning, labeled by mind. So everything is unified. Everything is empty, but while they’re empty, they exist they exist.
They exist in mere name, meaning, labeled by mind. While they’re existing mere name, they’re empty. So everything unifies, the emptiness, the dependent arising, that is the middle way view devoid of the nihilism. The nihilism, nothing exists, and then devoid of eternalism, things that exist from their own side. Things, say, existing by nature.
Things existing eternalism, things existing by nature from its own side, which Svatāntrika School, Madhyamaka Svatāntrika School believes as a reality, you know, existing from their own side or exist by nature. But in Prāsaṇgika view, that is total that is eternalism. So even that does not exist at all. Phenomena do not exist. Not only do not exist do not only do not exist truly.
What is it what is the interpretation of the of the school view? Truly. Not only that. Not only that. They don’t exist truly according to view of the without depending without depending on appearing into the undefeated mind and labeling, undefeated valid mind labeling.
So without depending that truly existing that from the side, that’s according to definition of truly existing according to the view. So because that’s Svatāntrika, Svatāntrika also do not accept that. Not all phenomena are non-truly existent as interpreted by Svatāntrika school.
Even what they even they are Madhyamaka, the Svatāntrika school believes things exist by nature or from their side. Even that is eternalism according to the Prāsaṇgika school. So even that totally doesn’t exist. So that that is also going past the school, so that totally doesn’t exist.
Nothing slightly exists from its own side. That’s the first thing. That’s all that part is totally empty. But while, everything all that part is totally empty. But why all that part is totally empty?
It’s because they exist mere name, labeled by mind, because they are dependent arising. I just I just got it just expanded. But so after bodhicitta, they maintain on emptiness, looking at everything empty, and that is So here, within the refuge bodhicitta, already you have done the meditation on the renunciation and the compassion is the bodhicitta and emptiness. So, practice of meditation, are done within the refuge and bodhicitta, the four verses. So I’m going to begin there.
So rejoice, Lama Tsongkhapa’s qualities and extensive benefit. Let me discuss benefit that’s done to sentient beings and to Buddha’s teachings. Such a difficult time to practice Dharma during the five degenerations. Degeneration was seems to have been so so difficult to practice Dharma for during the five degenerations. Degeneration of beings seem to have been so difficult to be subdued due to the degeneration of delusions becomes much gross and extremely gross. So they will have to be pacified to be pacified.
Then the the degeneration of life. Life became much shorter, so much shorter than before. Then much so much shorter and then general lifespan and all that. And then more so many so many diseases, new diseases, and so forth. Yeah.
Wars and famines and there are so many obstacles of life. Okay? Can that that can happen as a minimal condition. So easy to happen anytime. Then do that.
And then they also degeneration of time. Degenerate time, famine, wars, and disease, so many problems. So many problems, you know. The the time from the difficulties of the degeneration of view. Not only the one who has faith, understand the perfect view, extremely rare.
The the correct the right view. When we understand the faith, extremely rare, smallest number. The others the so relating to that, comparing to that, the other views which are mistaken. There’s so many for that. And the wrong so wrong views for wrong view.
The even the non-Buddhist, not the view of the the other schools of Buddhist philosophy, not that, but non-Buddhist philosophy view there. Anti-Buddhist. Those wrong views. The the most number, the most inevitably follow that. Then the right view of the beyond from the mundane world.
So that’s that’s it. That that well, that the the view of the the worldly beings, the mundane world of worldly beings, the karma, reincarnation. So is faith in this worldly being’s view, very little number, and who believe the worldly being wrong view, no karma, no reincarnation. See, no karma. Then most most this way, most in the main belief.
You know? So that and such a type. Such a time, more so, flourishing with the five-fold degeneration. There’s such a difficult time to practice Dharma, full of obstacles. Then Lama Tsongkhapa practiced Dharma.
He did extensive listening extensive listening, you know, study of the Buddha’s teachings and the Buddha’s teachings, the panditas, the commentaries, yogis, sūtra tantra, and then also the the Nyingma within the Tibetan tradition, Nyingma, Sakya, the Kagyu, you know those the analysis, study, the analysis of all that. So extensive study, there, all the sūtra, five treatises, and did all the four classes tantra, extensive had so extensive listening. Then reflecting, and then I say meditation. So, also, within the four tradition teachings, there’s nothing that Lama Tsongkhapa did not know. There’s nothing there within the three other traditions.
There’s nothing that Lama Tsongkhapa did not know. So analyzed everything. Then attended to all the meanings that were understood, the whole integrated Dharma, and then put put into practice, and then day and night. During this time, he had excellent listening, so reflecting, meditation, and what what extensive listening, what one did, what one has understood, then the meaning, then put into practice, individual practice. Dedication, then attempt to practice, to actualize the path.
Then then even that done without done without the black eight worldly dharmas. Done without, not motivated by black eight worldly dharmas. The attachment clinging to this life’s pleasure, this this, you know, happiness disliking, disliking discomfort. Having comfort happiness, disliking discomfort. Then liking, you see.
Then when there’s not having, disliking. Then when there’s a when there’s a material receiving, liking, you know, when there’s no material receiving, disliking. Then when there’s a reputation, liking, when there’s no reputation, then disliking. When there’s a praise, receiving praise from others, respect, praise, liking. When one doesn’t receive the opposite to the same, one doesn’t receive the opposite to same, disliking. So didn’t have ups and downs of mind. So free from black eight worldly dharmas.
Practice Dharma. Not motivated by eight worldly dharmas. And not motivated by eight worldly dharmas, the concept of true existence. Conceptual reasons. Which, well, mixture of the mixture mixture, white dharma, then the white so the the worldly dharma motivated by those.
So not motivated by concept, by grasping, then and then motivated by ego, self-grasping thought. Then completed the path to enlightenment. Through enlightenment. Then did, let me discuss benefit to the teaching of Buddha, sentient beings, by explaining Dharma, debating, writing. Okay. Okay. So by explaining Dharma, in clearing the the explanation of the Buddha’s teachings.
To illuminate or whereas wrong views of emptiness. So the clear teaching of the Prāsaṇgika view by debating, you know, to eliminate other wrong views. You know? All those are the various wrong views then. Many other sections of view, which is the which right view is the only one that can cut through saṃsāra, the ignorance.
That’s the only one. So then also the clear explanation about perfect meditation, how to achieve perfect meditation. Which which you need which you need to achieve that before you achieve the the great insight, the unification of the śamatha and the vipaśyanā. The the the great insight, the unified, you see. I see.
The insight unified with the calm abiding. Able to derive the extremely refined virtuous activities of the body and mind. While one is doing while one is doing by doing analysis and and this. So the so that special concentration, great combined great insight and and the the calm abiding. That which is the realization that you achieve when you achieve the second path, not necessarily only the minor part, even the middle part, the great part.
So that means we have to achieve śamatha, the calm abiding before that, the path of merit, within which there are three: small, middle, and great. During that great part, you have to have a realization. It’s a it’s a foundation. So then when you reach the third part, the great part, then you achieve the wisdom directly on the basis of the great insight.
You never have to have the having achieved the special concentration, a great you you have the great insight and calm abiding. So so the wisdom directly perceives emptiness. The path of seeing, which is wisdom directly perceives emptiness, where the level the way you directly see the defilements. What what is gross one or what is subtle one. So that’s where you see the path of meditation.
So so therefore, without achieving śamatha, calm abiding, no way you can no way you can achieve the path, the path of seeing before you become a higher being. So there’s no way you can achieve the the wisdom directly perceiving emptiness or the the path of meditation where you can directly cease the defilements. So that the clear explanation about how to achieve the the obstacles. Clear explanation in regard clear what what are the obstacles. The especially the obstacle of scattering thought and the sinking thought.
So it goes through the sinking thought and especially the subtle sinking thought. Although previously many meditators believed as perfect meditation, didn’t recognize that the subtle that didn’t recognize that’s mistaken. Believe that perfect meditation so subtle, didn’t recognize that’s mistaken. So to believe perfect meditation so then with that, you can’t without subtle sinking, you can’t achieve really you can’t achieve which calm abiding. You see, you can’t reach that realization.
Not a similar one nor a fully characterized one. So that means then you can’t achieve all the rest part of it. You can’t achieve the unified great insight unified. You can’t achieve that. You can’t achieve the path of seeing.
So that means you can’t then you can’t cease. You have no opportunity to cease the defilements directly. So the and cease the defilements, you see, gross and subtle. But then we can’t reach the path of seeing and then also cannot reach the then can’t reach the full enlightenment. So yeah.
And then then clear explanation, how to achieve illusory body. Before that, there was no clear explanation. So the Lam Rim had clear explanation, how to achieve illusory body from highest tantra. Then there are many other then there are many other things. Then there are many other things.
So this is so therefore, preserved the Buddha’s teaching. So I say then so many disciples achieving direct disciples achieving enlightenment. Then their disciples, indirect disciples. Many disciples’ disciples. So many achieved the full enlightenment there.
So, see, so easily very easily. You know? So from teachings. Then then disciples’ disciples. That’s why it is up to so up to now.
After the present gurus as well as the lama. Then they say so if you just even just, yeah, as soon as example is something. So many so many degenerations, realizations, the long term, depends upon. And then there are two stages, you see, so many achieved. So that in the numbers happened.
However so millions and millions of sentient beings able to receive benefit, extensive benefit in this world from Lama Tsongkhapa. It’s all this Lama’s activities. Mhmm. The same with all other gurus. Present gurus, the same.
All the benefits and activities. Then all the teaching that one all the teaching that one has received and the one has learned. And every day by practicing that by practicing the the the teaching that one has received from guru, every day by practicing that, that we’ll be able to purify so much defilement, they come and then quite extensive merit. Then see. This and become closer to, how to say, become closer to liberation, to enlightenment by maintaining the the pure version and the renunciation, bodhicitta, right view.
Every day that we become closer to liberation, to enlightenment, to end our saṃsāra, oceans, and all this. So this is completely lama to know this kindness of the lama. The that we have all this that we lama for our whole action. Opportunity that we have. Then as well as opportunity to practice tantra and the everyday then able to make, I say, the achieve enlightenment without need to collect merit for three countless eons, then able to make so close to achieve enlightenment by practicing tantra.
Especially highest tantra, all this Lama Tsongkhapa’s activity, holy actions benefit us. And the teaching is coming from Lama Tsongkhapa. And then Lama Tsongkhapa founded the monastery. Ganden Ganden monastery. Ganden monastery.
Then in succession of his disciples, then they founded the monasteries. The the disciples, disciples are the academy, the tantric colleges like that. And then, it’s then disciples, disciples are all up to present the gurus. All those founded monasteries, preserved Dharma, spread Dharma. So now, from these monasteries, they have spread Dharma all over the world, able to produce able to produce qualified teachers from each of these monasteries and spread Dharma all over the world.
Even now, with all this Lama Tsongkhapa’s, you know, the whole extensive whole extensively. So holy activities. See, extensive benefit to sentient beings. So so we rejoice. So one rejoices.
The Lama, the Lama, all the qualities and all the extensive benefit that done to sentient beings and to Buddha’s teachings, we rejoice. How wonderful it is, how wonderful. And then we think think that that is wonderful. At end, may I so may I and then see, like, in all the lifetimes, you see, having the same quality, able to offer extensive benefits. So rejoice.
Do the practice with rejoicing. By having offered this mandala to the guru, the heart, the wish-fulfilling tree. May oneself, one’s family members, and all the students, and all the rest of the sentient beings may be able to meet, completely actualize the the path of Lama Tsongkhapa. That which is living in pure morality, brave of heart, doing extensive deeds, bodhisattva deeds. And the yoga of the two stages, whose essence is wisdom, the non-dual bliss and emptiness.
Do the meditation, pure practice. Then in particular, the nectar comes down from the guru above. Yeah. Light rays. A lot of nectar are too hard to describe.
Then the nectar emitted, white nectar emitted. Then before the two like two before reaching to, then all the the other two like like to join to the like to come from the. Then then nectar flows from that into the crown and down. Like milk and a lot of nectar that’s for purification.