Rinpoche explains that Lama Tsongkhapa asked Manjushri “what is the quickest way to actualize realizations on the path to enlightenment?” Manjushri replied that there are four things. First, purify the obscurations. Obscurations can be purified because they are not in the nature of the mind. The mind’s true nature is buddha nature; it is completely empty of existing in the way it appears to us. The more we purify the obscurations, the more realizations come–this is because of the power of the...

Working for a company focused solely on money, even making a billion dollars a day, is nothing compared to the merit we create by helping people practice Dharma and by fulfilling the wishes of our guru, Lama Zopa Rinpoche says. Rinpoche recalls the story of Lama Atisha checking on the realizations of three disciples. He found that the ones who served as his cook and translator had more realizations than the one who focused on study and meditation. Working hard for sentient beings or offering...

When one is upset or afraid—and also happy—remember bodhichitta so life is not wasted and everything we experience is dedicated to others, Rinpoche advises. When we recite mantras with a bodhichitta motivation, it becomes the cause to achieve enlightenment. Afterward, dedicate the merits for oneself to achieve enlightenment for all sentient beings, so that the merits become unceasing, like a drop of water added to the ocean. Also, we can seal the dedication with emptiness so the merits won’t...

When we or others are experiencing sickness and pain, or obstacles of any kind, to recite the Heart Sutra while remembering that these obstacles are empty of existing from their own side is a powerful meditation for pacifying obstacles. The essence of Buddha’s 84,000 teachings is emptiness, which Lama Zopa Rinpoche explains, is set out in the Essence of Wisdom, also know as the Heart Sutra. Rinpoche reminds us that before reciting this sutra, we must remember the sufferings of the beings in...

The Buddha said that we get exactly the same merit from making an offering, no matter how tiny, to a statue or painting of the Buddha as we would from making an offering to the actual Buddha. How can we maximize our offerings to be of most benefit? Rinpoche says that even if we have nothing more than a clean bowl in which to offer water—we can visualize this offering as nectar, since a buddha actually sees nectar, and in this way we collect unbelievable merit. Rinpoche also discusses how to...

Rinpoche discusses the meaning of “pores of the guru” as expressed in the section on the guru’s qualities in Lama Chopa. Pores of the guru not only refers to other disciples of our own guru, but also to their family and animals. All of these pores are a higher object of offering than the numberless buddhas, Dharma, and sangha and the numberless statues, stupas, and scriptures. In the large monasteries, there are thousands of sangha, and when we make offerings to them—even tea, while thinking...

To practice the paramita of patience, we need someone who makes us angry or doesn’t give us what we want. Practicing the paramita of patience enables us to achieve enlightenment. Therefore, the person who makes us angry gives us enlightenment and then we are able to bring numberless sentient beings to enlightenment as well. In this way, we can see the kindness of the person who makes us angry is like a limitless sky. There’s no way to retaliate back, you remain totally positive. We can think...

Even the most mundane activities of daily life provide us the opportunity to practice Dharma, Rinpoche says. While we are working, being busy, or even arguing with someone, part of the mind can recognize that what appears to be real is actually a total hallucination. Truly existent I and other people are not there but appear to be real due to our ignorance. To prevent this, we must not cling to things which appear true, we must remember that what appears real is not—like a mirage. Remembering...

It is impossible to escape problems while suffering in samsara, but we can utilize any disturbing experience in the path to enlightenment. Rinpoche explains how we can take on any suffering and use it to destroy our ego and self-cherishing thought. This makes it possible to achieve enlightenment for sentient beings and then bring them to enlightenment as well. When we practice lojong (thought transformation), we need problems, even horrible ones like cancer. When suffering, including when you...

The guru is the essence of all buddhas, Rinpoche reminds us. Therefore, everything the guru does is the holy actions of all the buddhas. It is essential to remember these two things, otherwise we can view our guru as an ordinary being when anger, attachment, or heresy arises, and we can destroy our happiness—right up to enlightenment—by believing they are making mistakes. In reality there is no greater kindness than that of the guru manifesting in an ordinary aspect according to our impure...

We can generate loving-kindness by offering the numberless sentient beings in every realm our body, enjoyments, and merit. When we give all of our past, present, and future merit to the numberless sentient beings, they get whatever they want and whatever they need. This enables them to become Guru Shakyamuni Buddha, Maitreya, Chenrezig, or any deity. Rinpoche explains that when we do this, we collect skies of merit and purify the negative karma we have collected since beginningless rebirths...

Walking for exercise, sightseeing, or shopping, can all be used to meditate on impermanence and emptiness. Here Rinpoche offers guided meditations on how, in particular, to think about emptiness, to habituate our mind in a positive way to looking at everything that appears to be real as false. While walking, we can meditate on emptiness in three ways: By seeing the hallucination as a hallucination, by looking at everything we encounter including ourselves as merely labeled, and by looking at...

What is the benefit of having compassion for those who mistreat us and how is our survival, comfort, happiness—and ultimately—enlightenment dependent on the kindness of others, especially those who we consider an enemy? All of our past, present, and future happiness come from our virtuous actions. These come from the buddhas’ holy actions, which come from a buddha, which come from a bodhisattva, which come from bodhicitta, which come from great compassion. Great compassion comes from those...

What enables us to quickly achieve enlightenment, Rinpoche explains, is correctly following the guru, the virtuous friend. For example, if for one thousand eons we made charity of our limbs and dedicated our merit—we would collect this much merit in one second by following the guru’s advice and fulfilling the guru’s wishes. We are unbelievably fortunate to have this opportunity, it is the quickest way to be free from samsara, which we have been suffering in from since beginningless rebirths....

The door to all suffering comes from the self-cherishing thought, only thinking of our own happiness, Rinpoche warns. This not only harms us, but also harms numberless sentient beings now, has harmed them in the past from beginningless rebirths, and will harm them in the future. Conversely, cherishing others, changing our mind into bodhicitta, opens the door to all happiness up to enlightenment. The purpose of life is to benefit others, not to use them for our own pleasure. A selfish mind...

There is no such thing as a “real I,” and subsequently, it is not possible for anything to be a “real mine,” Rinpoche says. In the first second, our mind merely imputes I on our aggregates. Then, in the next second, this I appears back to us as one hundred percent true, and we believe it. We trust that something is there from its own side. This becomes the basis for many delusions to arise and creates the root of samsara. For this reason, we need to collect much merit and continually purify...

Whether we understand the qualities of Buddha, Dharma, and Sangha or not, if we open our hearts to them and rely on them, we will have an unmistaken refuge—like catching hold of a rope when we are about to fall into a fire. When we come to understand how Buddha, Dharma, and Sangha free us from samsara and bring us to enlightenment, our faith will become more and more stable. Rinpoche explains that Refuge begins by considering our own situation until we can’t stand being in samsara for even a...

Our gurus appear to us according to our impure karma, in an ordinary aspect, showing mistakes and having delusions. Because of this ordinary aspect, we are able to see the guru, communicate with the guru, and receive teachings and advice. Without their manifesting in this ordinary aspect we would remain lost in samsara, like a small child abandoned in a desert. We could not become free from the lower realms, from samsara, and from the lower nirvana, nor could we achieve the great nirvana of...

The purpose of taking a long-life initiation is not to gain more time for creating negative karma through harming ourselves and other sentient beings. Rather, the purpose is to pacify life obstacles and to use the resulting long life to collect virtue, to abandon the causes of suffering, and to purify the negative karma already collected. Most importantly a long life should be used to benefit others. We have taken this human body to free others from suffering and cause them happiness. By...

What would it be like to experience the world without the hallucination of true existence being projected onto everything we experience? We need to become a buddha for this to happen, Rinpoche explains. Right now the gross negative imprints left by ignorance from beginningless rebirths decorate whatever appears to us—form, sound, smell, taste, tangible object—making it appear real but it is actually a total hallucination. In reality, it is merely imputed by the mind. From birth to death...

All of our failures, problems, illnesses, and suffering from beginningless rebirths come from cherishing ourselves, Rinpoche warns. If we want happiness, we must start cherishing others. If someone harms us, instead of blaming them, direct the anger toward the real enemy—self-cherishing. This way, there is no anger toward others, no external enemy for us to harm and kill, and we can put the blame where it belongs, our own mind. This is like shooting a long-range missile exactly on target,...

What is the “virtuous friend?” Rinpoche explains that the virtuous friend is all the holy actions of all the buddhas. These manifest in our own guru, therefore, to disrespect our guru—with anger, heresy, complaints, negative thoughts, and so forth—is to disrespect every single buddha. There is no suffering result heavier than this. Likewise, belittling our guru causes us to suffer for eons. On the other hand, without a guru, we cannot receive the blessings of the buddhas. Buddha, Dharma, and...

What does it mean to practice Dharma? Renouncing this life, Rinpoche says. Anger, ignorance, pride, relationship issues—all of these problems come from attachment to this life. Practicing Dharma means renouncing this attachment like throwing out poison because of all the harm it can cause us. People who don’t understand might think, “I’m giving up my happiness if I give up attachment. Giving up attachment is worse than being in prison.” However, what actually happens is we are giving up the...

Whatever we are doing, even while at the beach or the supermarket, we can engage in one of three mindfulness meditations on emptiness, Rinpoche suggests. For example, we can be mindful that everything we are experiencing is a total hallucination, like a dream in which things appear but are not there. Or we can be mindful that everything that appears to us as real is totally empty of existing from its own side. Or we can be mindful that everything exists in mere name and is merely labeled by...