Our judgments and labels, whether positive or negative, influence how we experience the world. For example, when we label something as "good" or "beautiful," it creates a positive appearance and elicits feelings of happiness. Conversely, when we label something as "bad" or "ugly," it creates a negative appearance and elicits feelings of unhappiness. People in different cultures may have different perceptions of beauty or value based on their cultural conditioning and the labels they apply.

Our labeling and conceptualization of objects, people, and experiences affect our feelings and perceptions. Even our perceptions of important figures, such as political leaders, are influenced by our mind's labeling and conceptualization. Attachment can arise when we label someone or something as desirable, leading to a painful attachment that makes it difficult to separate from the object.

The mind has the tendency to project a sense of inherent existence onto things, even though in reality, everything is empty and exists only as mere imputations by the mind. When we are attached to an object or person, we are attached to something that doesn't truly exist. The object of our attachment is built upon the wrong view of ignorance, which apprehends it as inherently existent and existing from its own side. In reality, the object is empty of inherent existence. Attachment deceives us by making us believe that the object is worth clinging to and possessing when, in fact, it is not.

Anger arises when there is attachment because attachment leads to the idea of possession. When we feel that someone is taking away what we are attached to, anger and resentment arise. This is another form of deception because it is based on a false view of inherent existence.

We should recognize the power of our own minds in shaping our experiences and the need to develop wisdom and discernment to see beyond the superficial appearances created by our own mental labels and conceptualizations. We need to meditate on these points to free ourselves from the cycle of suffering in samsara.

This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here:

https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

Guru Puja (Lama Chöpa) encompasses the essence of both sutra and tantra. This practice is the quickest way to achieve enlightenment. Lama Zopa Rinpoche recommends studying His Holiness the Dalai Lama's commentary on Guru Puja, which provides a clear and effective explanation of this essential practice.

Taking vows, specifically the bodhisattva vow and tantric vows, helps eliminate obstacles and create conducive conditions for spiritual progress. While many people recite prayers and perform various practices, it is crucial to target the root of suffering, which is the delusions and, especially, the self-cherishing thought. All practices should aim to overcome these obstacles in the mind.

We should engage in meditation during prayers to prevent them from becoming mere rituals. Such meditation transforms prayers into a meaningful and transformative practice, preparing the mind for enlightenment and benefiting all sentient beings.

We should also generate gratitude and awe for our precious human life and the incredible opportunities it presents for Dharma practice. The chance to practice the Dharma, particularly the lam-rim teachings, is a great fortune, especially when compared to those who lack access to such teachings and live with ignorance. Even though we may have access to extensive teachings, understanding how to integrate them into a path to enlightenment can be challenging without lam-rim guidance.

Rinpoche provides commentary on "Calling the Guru from Afar," a profound guru yoga text composed by Pabongka Dechen Nyingpo. The practice combines guru yoga, guru devotion, lam-rim, and highest tantra, making it an effective and profound meditation.

Lama Zopa Rinpoche discusses the impermanence of life and the significance of remembering the guru at the time of death. No matter how much one wishes to stay with loved ones or cling to life, there is no choice but to face death. Fear and distress can accompany the moment of death, even for those who may not believe in reincarnation or karma. This fear arises from the intuitive understanding of something terrible happening after death.

In order to break free from samsara, we must learn, meditate, and make progress on the path to liberation. We need to take advantage of this precious human life and the opportunities it offers for spiritual growth. Understanding the guru in our hearts will lead to the realization of the dharmakaya, one of the three kayas (bodies) in Mahayana Buddhism.

This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here:

https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/

There is great positive transformation through the power of mantras, holy objects, and moral conduct. This power comes from the compassion of Buddha, who provided these methods for sentient beings to purify negative karma, accumulate merit, and progress on the path to enlightenment quickly. The more we understand the suffering of samsara, the more we can appreciate the kindness of Buddha in offering such methods for liberation.

Lama Zopa Rinpoche explains the power and benefits of various mantras, their ability to purify negative karma and lead beings towards enlightenment and the power of holy objects like statues and stupas, even without mantras, in bringing positive results to those who interact with them. The merit accumulated through making offerings to arhats equaling the number of sand grains in the Atlantic Ocean for countless eons is immense. However, merely seeing a statue of Buddha or a picture of Buddha can result in even greater merit.

Achieving a human rebirth is incredibly rare and requires the practice of pure morality. Confession and purification are crucial daily practices to protect ourselves from negative karma and maintain pure morality. The practice of confession should be done continuously to ensure a good rebirth and the basis for spiritual realizations.

Rinpoche discusses negative karma's suffering results, including health problems and rebirth in unhappy realms and stresses the importance of accumulating positive karma through virtuous actions, mantras, and blessing the environment and all sentient beings in it, even if they are unaware of the benefits. This way, we can create a virtuous atmosphere and purify negative karma for ourselves and others.

Negative karmas, like killing, can perpetuate endless suffering unless we engage in purification practices and alter our behaviour. Contemplating the frequency of our negative actions in this life and acknowledging their cumulative impact across countless past lives is essential. The transformative power of dedicated practice and adopting moral behavior to prevent further negative actions, not only brings inner peace and happiness but also benefits other sentient beings by averting harm.

This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18 to May 11, 2003. You can see all the teachings from this retreat here:

https://fpmt.org/media/streaming/teachings-of-lama-zopa-rinpoche/4-kadam-deities-2003/