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    Kadampa Teachings
    Kadampa Teachings
    Kadampa Teachings
    Ebook300 pages4 hours

    Kadampa Teachings

    By Lama Zopa Rinpoche

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    "The Kadampa geshes said,

    Look far ahead.
    Generate a vast mind.
    Don’t squeeze yourself.

    "Since your objective is to achieve enlightenment, you have to look far ahead, just as when you’re traveling to somewhere very distant, you have to generate a strong determination to go there. You have to look far ahead and generate a vast mind. The third advice is don’t squeeze yourself. Don’t allow yourself to become stressed out, thinking, "Oh, I have to do all this!" With a vast, brave mind, think, “I’m going to do all this. Even if it takes many, many years, I’m going to do it.” When you do follow the advice “don’t squeeze yourself,” your mind naturally relaxes. Your mind is not stressed, not uptight, which causes lung, or wind disease.

    "You should have a vast mind, planning to study and learn everything about the whole path to enlightenment, as well as to practice it and actualize all the realizations. While you have that plan, you also have a relaxed mind; you don’t stress yourself. You think, “No matter how long it takes, I’m going to do it. I’m not going to give up.” You have the plan inside your heart, but at the same time your mind is calm and relaxed.

    "These are essential pieces of advice from the Kadampa geshes about how to go about achieving enlightenment. And if you follow these instructions you will definitely achieve enlightenment, even though you might think it’s impossible. With a long-term plan to learn and to practice Dharma, your mind can completely change, and you can achieve realizations."
    —Lama Zopa Rinpoche

    In this book Lama Zopa Rinpoche explains how to practice Dharma the way the famous Kadampa geshes did. These lamas were exemplary practitioners of Buddhism in Tibet, renowned for their extreme asceticism and uncompromising practice of thought transformation in order to develop bodhicitta. Rinpoche, an exemplar of these practices himself, bases his teachings on Lama Atisha’s wonderful text, The Bodhisattva’s Jewel Garland. And, as ever, Rinpoche covers a vast amount of ground, teaching on many other topics as well.

    This title was published by the Lama Yeshe Wisdom Archive, a non-profit organization established to make the Buddhist teachings of Lama Yeshe and Lama Zopa Rinpoche freely accessible in many ways, including on our website for instant reading, listening or downloading, and as printed and electronic books. Our website offers immediate access to thousands of pages of teachings and hundreds of audio recordings by some of the greatest lamas of our time. Our photo gallery and our ever-popular books are also freely accessible there. You can find out more about becoming a supporter of the Archive and see all we have to offer by visiting the Lama Yeshe Wisdom Archive website.

    LanguageEnglish
    PublisherLama Yeshe Wisdom Archive
    Release dateMay 26, 2010
    ISBN9781891868245
    Kadampa Teachings
    Author

    Lama Zopa Rinpoche

    Lama Zopa Rinpoche was one of the most internationally renowned masters of Tibetan Buddhism, working and teaching ceaselessly on almost every continent. He was the spiritual director and cofounder of the Foundation for the Preservation of the Mahayana Tradition (FPMT), an international network of Buddhist projects, including monasteries in six countries and meditation centers in over thirty; health and nutrition clinics, and clinics specializing in the treatment of leprosy and polio; as well as hospices, schools, publishing activities, and prison outreach projects worldwide. He passed away in 2023.

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    • 5/5
      I sugest Everyone should read this perticul book. if u want to prectuse the spiritual way. Even if not the spiritual way, if can also help u to live your live peacefull and meaningful. Plz, my humble request to read this book for your one life time. It's so meaningful and I believe it will change your life into a meaning life. Go and read?‍♀️?‍♀️

    Book preview

    Kadampa Teachings - Lama Zopa Rinpoche

    LAMA YESHE WISDOM ARCHIVE

    Bringing you the teachings of Lama Yeshe and Lama Zopa Rinpoche

    This book is made possible by kind supporters of the Archive who, like you, appreciate how we make these Dharma teachings freely available on our website for instant reading, watching, listening or downloading, as printed, audio and e-books, as multimedia presentations, in our historic image galleries, on our Youtube channel, through our monthly eletter and podcast and with our social media communities.

    Please help us increase our efforts to spread the Dharma for the happiness and benefit of everyone everywhere. Come find out more about supporting the Archive and see all we have to offer by exploring our website at www.LamaYeshe.com.

    TABLE OF CONTENTS

    KADAMPA TEACHINGS

    The Lama Yeshe Wisdom Archive

    Benefactor's Dedication

    Editor’s Preface

    The First Kadampa Teachings: 2003

    January 24

    January 27

    The Second Kadampa Teachings: 2003-2004

    December 27

    December 28

    December 30

    December 31

    January 1

    The Third Kadampa Teachings: 2006

    December 30

    December 31

    The Fourth Kadampa Teachings: 2007

    December 27

    December 29

    Appendixes

    1. Mind Training Removing Obstacles

    2. The Jewel Rosary of the Practice of Bodhicitta

    3. The Real Meaning of Guru

    4. The Essential Advice of the Kadam Scriptures: A Fine Vase of Nectar

    Notes

    Glossary

    Bibliography

    Suggested Further Reading

    Publisher's Acknowledgements

    Previously published by LYWA

    About the Lama Yeshe Wisdom Archive

    About The Foundation for the Preservation of the Mahayana Tradition

    About FPMT Online Learning Center

    Other Available Teachings by Lama Yeshe and Lama Zopa Rinpoche

    About Lama Zopa Rinpoche

    About Ailsa Cameron

    What to do with Dharma teachings

    Dedication

    Sign up for the LYWA eletter

    Browse all LYWA titles

    Connect with LYWA

    Benefactor’s Dedication

    In loving memory of our precious mother, ChinYu Wang Lai, who dedicated her life to supporting our father and nurturing six daughters with love and a natural ease. She possessed a spirit of generosity, strength in perseverance and a lighthearted sense of fun. She lived a full life that was filled with kindness and concern for others. Although she was unpretentious and modest about her accomplishments, Mom was a talented artist, an instinctive healer, a great cook and an adroit household manager. Last but not least, she was an entertaining storyteller. Her practical wisdom, warmth and humor touched lives that spanned across cultures and generations. We are blessed to have had her as our mother in this life.

    May all kind mother sentient beings always be filled with joy and quickly actualize the path to ultimate happiness. May His Holiness the Dalai Lama, Lama Zopa Rinpoche and all glorious gurus have a long and stable life, and may all their holy wishes succeed immediately.

    — Lai Family

    Editor’s Preface

    In 1999 Lama Zopa Rinpoche asked Trisha Donnelly (now Venerable Thubten Labdron), the director of Root Institute, the FPMT [1] center in Bodhgaya, India, to obtain statues of Lama Atisha, Dromtönpa, Geshe Potowa, Geshe Langri Tangpa and Geshe Chekawa. The beautiful life size statues, made in Nepal, were installed in the Root Institute gompa in 2000 and have subsequently been blessed by both His Holiness the Dalai Lama and His Holiness Karmapa. While statues of Lama Atisha are often seen, it is unusual to see statues of the Kadampa geshes.

    In January 2003, in the presence of this unique collection of statues, Rinpoche explained that he wished to go over the life stories and teachings of the Kadampa geshes. While he gave teachings on various other subjects during this visit, [2] Rinpoche gave only a brief commentary to a verse of advice from the Kadampas and the oral transmissions of Lama Atisha’s Lamp of the Path to Enlightenment, Thought Transformation Eliminating Obstacles and Geshe Langri Tangpa’s Eight Verses of Thought Transformation.

    On his return to Root Institute in December 2003, after giving a little of Lama Atisha’s life story, Rinpoche proceeded to give the oral transmission of Lama Atisha’s The Bodhisattva’s Jewel Garland and an extensive commentary to its first two verses that also incorporated advice from Lama Tsongkhapa, Geshe Kharak Gomchung, Geshe Langri Tangpa and others. [3]

    While Rinpoche did not teach on the Kadampas during the Maitreya Buddha retreat held at Root Institute in December 2005, he did give further commentary to The Bodhisattva’s Jewel Garland in December 2006, again concentrating on the first two verses and incorporating advice from Shantideva, Geshe Kharak Gomchung, Geshe Langri Tangpa and others. [4]

    In December 2007, after several discourses on the prayers preliminary to Dharma discourses, [5] in his final teaching Rinpoche returned to the topic of Kadampa teachings in relation to Kachen Yeshe Gyaltsen’s The Heart Advice of the Kadam Teachings: A Fine Vase of Nectar. However, the mention of Kachen Yeshe Gyaltsen reminded Rinpoche of how he was inspired to teach the Kopan courses by Kachen Yeshe Gyaltsen’s text Great Thought Transformation. After a long story about how he came to obtain the text, with detours through Solu Khumbu, Tibet and India, Rinpoche had time to give only the oral transmission of the first chapter of The Heart Advice of the Kadam Teachings. However, a couple of days later, prior to a Chenrezig Initiation, Rinpoche taught briefly on the guru devotion section of the first chapter of The Heart Advice of the Kadam Teachings and extensively on dependent arising and emptiness. [6]

    This book—very much a work in progress—is published with the hope that it creates the cause for Rinpoche to continue his teachings on the Kadampas at Root Institute and that it eventually forms part of a comprehensive volume of Rinpoche’s commentaries to many more Kadampa teachings.

    My thanks to Ven. Wy Ostenfeld for transcribing the 2007 teachings; to Geshe Lobsang Jamyang and Yaki Platt for their help with the Tibetan terms; to Nick Ribush and all the other dedicated workers at LYWA for their support; to all the Root Institute directors, spiritual program coordinators and audio people for organizing and recording the teachings included in this book; and to Claire Atkins and Ven. Lhagsam for their continued generous support.

    THE FIRST KADAMPA TEACHINGS

    Bodhgaya, January 2003

    Lama Zopa Rinpoche at Root Institute

    JANUARY 24

    Lama Atisha (Dipamkara Shrijnana), 982-1054

    Good afternoon everyone. A few years ago I advised Root Institute to have some Kadampa statues made, and there are now statues of Lama Atisha and the Kadampa lamas: Dromtönpa; Geshe Potowa; Geshe Langri Tangpa, who composed The Eight Verses of Thought Transformation; and Geshe Chekawa, whose teaching, The Seven Points of Thought Transformation, is very commonly taught everywhere, in the East as well as in the West.

    There are statues that you commonly see in monasteries and meditation centers, but you don’t normally see statues of the Kadampa lamas, even though their teachings are often taught and also mentioned in Lama Tsongkhapa’s The Great Treatise on the Stages of the Path to Enlightenment, as well as in Liberation in the Palm of Your Hand and many other lamrim teachings. I thought it would be very good to have statues of these Kadampa lamas, great Tibetan meditators who attained the path and whose teachings, which we read and study, express their own experiences during their many years of practice, when they sacrificed themselves to experiment on the path.

    The purpose of having the statues of these great Kadampa geshes is to pray to them to develop devotion and to rejoice in their attainments and in the extensive benefit they have brought sentient beings in this world, including us, and all other sentient beings. We are very fortunate to be able to see the statues of their holy bodies, which remind us of how they practiced Dharma, particularly bodhicitta, the good heart, letting go of the I and cherishing others. Since we have these precious statues, my wish is to go over their life stories, the stories of how they practiced and of how they benefited sentient beings and the teaching of the Buddha, to inspire us to be like them and to rejoice in their activities.

    The Kadampa geshes give three pieces of advice on how to go about the path to full enlightenment. (I’m supposed to be giving teachings on the Kadampas, so I’ve finally come to some words of the Kadampas.) [7]

    Look far ahead.

    Generate a vast mind.

    Don’t squeeze yourself.

    I don’t remember which Kadampa geshe said this [8]—it’s mentioned in the Kadampa thought-transformation teachings and also as a conclusion at the end of Pabongka Dechen Nyingpo’s commentary to The Three Principles of the Path.

    The first piece of advice is mig gyang zig, or Look far ahead. Since your objective is to achieve enlightenment, you have to look far ahead, just as when you’re traveling to somewhere very distant, you have to generate a strong determination to go there.

    The second advice is lo gya kye, or Generate a vast mind. For example, you could be a small child in kindergarten, but your final objective might be gaining a university degree. You have to look far ahead and generate a vast mind, thinking that you are going to do all the preliminary study in primary school and high school and finally study in university and get your degree. With a broad mind, a vast mind, you make a plan to study all these things.

    The third advice is kong sang lhö, or Don’t squeeze yourself. Don’t allow yourself to become stressed out, thinking, Oh, I have to do all this! With a vast, brave mind, think, I’m going to do all this. Even if it takes many, many years, I’m going to do it. When you do follow the advice, Don’t squeeze yourself, your mind naturally relaxes. Your mind is not stressed, not uptight, which causes lung, or wind disease. I think the new people here don’t know about lung, but you’ll soon be introduced to it.

    You should have a vast mind, planning to study and learn everything about the whole path to enlightenment, as well as to practice it and actualize all the realizations. While you have that plan, you also have a relaxed mind; you don’t stress yourself. You think, No matter how long it takes, I’m going to do it. I’m not going to give up. You have the plan inside your heart, but at the same time your mind is calm and relaxed.

    These are essential pieces of advice from the Kadampa geshes about how to go about achieving enlightenment. And if you follow these instructions you will definitely achieve enlightenment, even though you might think it’s impossible. You might think, I can see that I have many delusions. My mind is like a garbage can completely filled with garbage or like a septic tank completely filled with excrement, gas and other stuff. Since my mind is filled with all these negative emotional thoughts, how can I become an enlightened being? How can I even generate bodhicitta? It’s not possible for me to completely let go of the I and only cherish and benefit others! Because at the moment the only thing you see in your heart is self-cherishing, the wish to do everything for your own benefit day and night, you think, How’s it possible for me to change my mind into only cherishing others, only benefiting others? However, if you follow the Kadampa geshes’ advice and learn Dharma and practice it correctly, it will happen, even though you now believe it’s impossible. As Kadampa Geshe Dölpa said:

    If you collect merit, purify your obstacles and practice guru devotion, which causes you to receive blessings in your heart, and put effort into meditating on the path, even the difficult realizations you believe won’t happen will happen within a few years. [9]

    This can happen because your present mind is only temporarily obscured; your obscurations are not oneness with your mind. All your negative emotional thoughts are temporary, not permanent. Since they happened because of causes and conditions, they can be changed by other causes and conditions, by purifying negativities, collecting merit, practicing guru devotion and meditating on the path. With a longterm plan to learn and to practice Dharma, your mind can completely change, and you can achieve realizations.

    JANUARY 27

    Lamp of the Path to Enlightenment

    Lamp of the Path to Enlightenment is the root text composed by Lama Atisha. [10] I didn’t get to go over Lama Atisha’s life story, even though that was my wish; but since many of you have read Liberation in the Palm of Your Hand, you already have an idea of who Lama Atisha is, of all his qualities and his incredible benefit to sentient beings, including those in this world. Every day, whenever we meditate on lamrim or go over a lamrim prayer, Lama Atisha is helping us. Even the term lamrim came only after Lama Atisha had composed Lamp of the Path to Enlightenment. Before that there was no such text that condensed the whole 84,000 teachings of Buddha, the teachings of the Hinayana, Paramitayana and Mahayana tantric paths, and that was set up as one person’s graduated practice to achieve enlightenment. There was no such thing that enabled one, easily and without confusion, to go about achieving enlightenment. Nothing else was so clearly arranged. Even though the vast volumes of the Kangyur and Tengyur contained the subjects of the whole path to enlightenment, there was no integration of the subject material. Lama Atisha made it unbelievably easy for us sentient beings to practice; he taught us how to go about achieving enlightenment in accordance with the level, or capacity, of our own mind. He made the way to follow the path to enlightenment very clear and very easy.

    Every day when we read a lamrim prayer as a direct meditation or meditate on lamrim, we plant seeds of the whole path to enlightenment, and each day we become closer and closer to enlightenment. Each time we meditate on lamrim we become closer to the realizations of the path and to enlightenment, and this is by Lama Atisha’s kindness, which is as limitless as the sky. The benefit he has brought us—our lives, our hearts, our minds—is like the limitless sky. No words can express the kindness of Lama Atisha in this degenerate time.

    Somebody requested me to give the oral transmission of Lamp of the Path to Enlightenment. The oral transmission can be given in English if it’s a correct translation; but if the translation isn’t correct, you can miss some of the words. Since everything in the Tibetan might not be there in the English, it might be safer to do the oral transmission in Tibetan.

    Think that you will listen to the oral transmission for the benefit of all sentient beings and then think, May each word that I listen to immediately cause me to have realization. May the effect of each word on my mental continuum be to liberate me from the oceans of samsaric suffering and its cause, karma and delusion. May each word be like an atomic bomb on the sufferings of samsara.

    Each word of Dharma, of lamrim, has that power to affect your mental continuum. If you think in this way you can then see the value of each Dharma word you hear; you can see how precious each word is. It also helps you to pay attention to the words, to put all your effort into listening so that you don’t miss any words. Understanding the benefits encourages you.

    Then think, May each word of Dharma that I listen to enable me to benefit all sentient beings. When we are about to listen to a teaching, it’s very good to pray like this at the beginning.

    Also think, When I then teach on this text, may each word of Dharma cause realizations of the path to be immediately actualized in sentient beings’ hearts. If we dedicate in this way, it can then happen, because of the power of mind, the power of prayer.

    [Rinpoche gives the oral transmission of Lamp of the Path to Enlightenment in Tibetan.]

    Thought Transformation Eliminating Obstacles

    This is a short teaching called Thought Transformation Eliminating Obstacles, which we can use to deal with obstacles in our daily life. (See appendix 1.) I’m not sure which lama composed it. There are a few other pieces of advice, but it doesn’t say who wrote them. However, at the end of one of the teachings, it says it was composed by Pel Narthang Khenpo, the abbot of Narthang Monastery. On the road from the Nepalese border to Lhasa, you pass through Narthang before you arrive in Shigatse. It’s one of the places where the Kangyur and Tengyur are printed and where original wood blocks for them are kept. I heard that during the Cultural Revolution all the wood blocks and many unbelievably precious teachings were piled up in a field and burned. It took them weeks and weeks to burn everything. I also heard that rainbows came from that site. Wood blocks of the Kangyur and Tengyur were kept and printed at three places in Tibet: Narthang, Lhasa and Derge. There are editions of the Kangyur and Tengyur according to Narthang, Lhasa and Derge.

    I’m not completely sure, but this teaching might have been composed by Chim Namkha Drak, the abbot of Narthang Monastery. [11]

    I prostrate to Guru Compassionate One.

    The Mahayana thought transformation eliminating obstacles means taking inauspicious signs as good fortune….

    Ordinary people, thinking that an inauspicious sign is bad, become so worried and upset that they then have mos [12] and pujas done. But a practitioner of thought transformation uses any inauspicious sign, any bad omen, that happens in their life to destroy the ego, the self-cherishing thought, and to develop bodhicitta and achieve enlightenment to be able to enlighten other sentient beings. For them, the inauspicious sign becomes good luck.

    I will read the text quickly in Tibetan.

    [Rinpoche gives the oral transmission of Thought Transformation Eliminating Obstacles in Tibetan.]

    The Eight Verses of Thought Transformation

    I was also requested to give the oral transmission of The Eight Verses of Thought Transformation by someone who said that they were going to practice it in their life, which means use it to benefit all sentient beings. The Eight Verses was composed by Kadampa Geshe Langri Tangpa, whose statue is here in the Root Institute gompa. [13]

    [Rinpoche gives the oral transmission of The Eight Verses of Thought Transformation in Tibetan.]

    SECOND KADAMPA TEACHINGS

    Bodhgaya, December 2003–January 2004

    Lama Dromtönpa (Gyalwai Jungné) 1005–64

    Geshe Potowa (Rinchen Sal) 1027–1105

    DECEMBER 27

    I thought to read a little bit of Lama Atisha’s life story, since the root of the lamrim teaching is Lama Atisha’s Lamp of the Path to Enlightenment.

    I requested that Root Institute have the statues of these Kadampa geshes. Seeing these statues inspires you to practice lamrim and transform your mind into the path and particularly to practice lojong, or thought transformation, which means using obstacles to practice Dharma. As the Kadampa geshes did, you can use any undesirable thing that you experience—a strong delusion arising, sickness, an obstacle to your Dharma practice—in the path to achieve enlightenment. You can use even your delusions, your negative thoughts, in the path to achieve enlightenment for sentient beings. When ignorance, anger, attachment or self-cherishing arises strongly, you can do tonglen, taking and giving, in which you take all the delusions of other sentient beings into your own heart and give them to your selfcherishing thought, thus destroying it. When there’s strong attachment, you take the attachment of all sentient beings within yourself and use it to destroy your attachment.

    You use all the undesirable things, all the obstacles to practicing Dharma, transforming them all into the path to enlightenment. Taking all the similar problems of the numberless sentient beings, all the sufferings and delusions, upon yourself is like transforming poison into medicine. Instead of harming your health, the poison then becomes beneficial for your health. You use what is regarded as an obstacle to practicing Dharma to develop bodhicitta or to meditate on emptiness. By taking all those obstacles, all those problems, of other sentient beings on yourself, giving all of them to your selfcherishing thought, you will have

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