Lama Zopa Rinpoche discusses a book about the traditional Tibetan procedures for handling death. The book covers various aspects such as what to do at the time of death, how to transfer consciousness to a pure land, making offerings to lamas, and conducting astrological rituals. It also outlines the procedures for taking the body out, making offerings to monasteries, and caring for the deceased during the first few weeks and up to the 49th day. Even if someone is unable to recite prayers during their final moments, others can recite on their behalf while they meditate. It is important to not develop attachment during death to avoid the negative consequences of attachment, such as experiencing suffering in the hell realm.

A lam-rim text serves as protection as it embodies the wisdom of Manjushri and encompasses all the teachings of Buddha. Any teaching of Lama Tsongkhapa is considered Manjushri's teaching and having the Lam Rim Chenmo text next to a person during their death eliminates the need for powa, a practice of transferring consciousness. Keeping the text in one's room, using it for daily practice, or placing it on the altar can also be beneficial in the moment of death.

Rinpoche suggests avoiding having enemies or individuals to whom one is strongly attached to be present at the time of death, as their presence can disturb the dying person's mind. Maintaining a peaceful and virtuous state of mind during the dying process is important, as it determines the quality of one's next rebirth.

It is the responsibility of those around the dying person to create a supportive environment and help generate virtuous thoughts. It is important to die with virtuous thoughts, compassion and concern for others who are also facing death. Cultivating a wish to free all sentient beings from the suffering of death can help make the process of dying meaningful and beneficial for oneself and others.

We need to adapt the teachings according to the person's understanding and background. Individuals who have different religious beliefs or are non-believers can focus on developing compassion, loving-kindness, or devotion to a higher power such as God, while imbuing the qualities of the Buddha within that concept.

This teaching was given at Institut Vajra Yogini, France as part of a Four Kadampa Deities Retreat from April 18-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/"

This human life is rare and valuable, more precious than any material possessions. Wasting this life without Dharma practice is the greatest loss we can experience. Even a moment spent without engaging in Dharma practice is a greater loss than losing all the wealth in the world or wish-granting jewels.

Delusion, such as attachment, obscures our perception of reality and prevents us from recognizing the empty nature of phenomena. When we look at our own body with attachment, it obscures our ability to see its impurities. Similarly, attachment obscures our understanding of impermanence and prevents us from recognizing the empty nature of phenomena. Ignorance obscures our minds from seeing the truth, and delusions prevent us from recognizing the impermanent and unsatisfactory nature of things.

Fear of death can be overcome by letting go of attachments and purifying negative karma. A happy death depends on everyday life and our ability to practice patience and control anger. By living in vows and precepts, we create less negative karma and protect ourselves from ongoing suffering.

The most important aspect of preparing for death is cultivating a good heart and the sincere intention to benefit others. When this motivation is present, purification happens naturally, and the fear of death diminishes.

Meditating on emptiness does not mean simply observing space or ordinary emptiness. Meditation should go beyond the conventional truth and focus on the emptiness of inherent or true existence. When one realizes emptiness, it can be similar to the appearance of nihilism, where there is a sense of losing oneself and fear may arise.

Fear arises because of our strong belief in a truly existent self, which has been ingrained in us since beginningless rebirths. The fear indicates that the meditation is heading in the right direction. Falling into actual nihilism does not generate fear because it does not harm the object of ignorance, the truly existent self. The I does not become nonexistent. The aggregates and consciousness continue to exist, even after realizing emptiness.

From this point, one should develop one-pointed concentration and continue daily sessions to stabilize the concentration in emptiness. This leads to the renunciation of samsara and progress on the path towards wisdom, directly perceiving emptiness, and eventually ceasing the defilements through bodhichitta.

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/

Without the kindness of sentient beings, we cannot achieve realizations or practice the Dharma. Lama Zopa Rinpoche emphasizes the significance of respecting and valuing sentient beings, just as one respects and values the Buddha. One accumulates immeasurable merit by cultivating bodhicitta and offering charity with deep respect.

True poverty lies in the lack of understanding of Dharma and realization, and inner poverty, characterized by a lack of satisfaction and contentment, is even more detrimental. Helping sentient beings, regardless of their external circumstances, offers the most valuable assistance. Buddhas and bodhisattvas cherish sentient beings above all else, regardless of their negative qualities or actions. Therefore, even small acts of kindness, such as offering praise or making someone happy, become offerings to the enlightened beings.

Rinpoche describes the signs of death, including distant signs like recurring dreams related to death, and near signs indicating that death is approaching. There are specific practices to counteract these signs, such as taking long-life initiations, doing long-life retreats, and saving the lives of animals. It is important to create positive causes for enlightenment, accepting death peacefully and preparing the mind for a favourable rebirth.

We should not wait until the time of death to practice renunciation and letting go. Instead, we should practice daily to overcome attachment. By training the mind to let go and develop renunciation, one becomes well-prepared to face death and its challenges. Bodhichitta and the altruistic mind of enlightenment enable us to experience death for the benefit of all sentient beings. With bodhicitta, one can transform the experience of death into a cause for others' happiness and one's enlightenment.

By describing a beautiful and enjoyable place like a pure land, it becomes easier for the dying person to let go of attachments to the present world and transition peacefully. The name of the pure land becomes an important object of refuge, and by generating a strong wish to be born in that pure land, it can direct the person's consciousness toward that destination. Some people may relate the idea of heaven to the deva realm, and by mentioning a specific name and describing the enjoyment it offers, a strong wish can direct the consciousness there.

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/