Dalai Lama Audio Teachings on Tibetan Buddhism Podcast

His Holiness expounds on the causes and conditions required to attain Buddhahood as set out by Kamalashila: the basis (nature of reality, the two truths), path (wisdom and method collections) and fruit (Buddha’s truth and form bodies). Ultimate (i.e., final mode of things and events) truth is the mere negation of absolute reality, the one/same taste of all phenomena (not the source of phenomena). Conventional truth is the dependently originated multiplicity of phenomena each of which is mentally imputed upon a basis that is other than itself. The profound experience of dissolution (ultimate suchness) is generated by thorough critical analysis; not by faith, nor by hardheaded adherence to texts that cannot be taken literally. The difficult paths of method (based upon conventional reality) and wisdom (the dissolution of all elaborations in the sphere of ultimate reality) that respectively give rise to the fruit of a Buddha�s form and truth bodies are driven by great compassion. His Holiness presents interpretations of Buddha�s teachings on the Four Noble Truths respecting the basis, path and fruit. As phenomena may be manifest, slightly hidden or extremely hidden to us, we need guidelines to assess the reliability of teachers. One who possesses only wisdom attains only solitary peace, but one who possesses bodhicitta (a mind that cherishes others more than self), which transforms all practices into causes for inevitably attaining Buddhahood, will gain wisdom. His Holiness explains the seed of bodhicitta, which is the biologically innate compassion (the love that binds social animals together); aspects of attachment and aversion required for biological survival; and tantric meditations that take anger (but not ill will) �into the path�. His Holiness elaborates how wisdom can develop our inborn affection into great compassion and the genuine renunciation of bodhicitta. He discusses aspects of cyclic existence: the continua of the physical world, the samsaric realms (in relation to levels of consciousness), human evolution, and the beginningless reincarnation of mental continua (versus causeless or random production of a first moment of mind).

His Holiness expounds on the causes and conditions required to attain Buddhahood as set out by Kamalashila: the basis (nature of reality, the two truths), path (wisdom and method collections) and fruit (Buddha’s truth and form bodies). Ultimate (i.e., final mode of things and events) truth is the mere negation of absolute reality, the one/same taste of all phenomena (not the source of phenomena). Conventional truth is the dependently originated multiplicity of phenomena each of which is mentally imputed upon a basis that is other than itself. The profound experience of dissolution (ultimate suchness) is generated by thorough critical analysis; not by faith, nor by hardheaded adherence to texts that cannot be taken literally. The difficult paths of method (based upon conventional reality) and wisdom (the dissolution of all elaborations in the sphere of ultimate reality) that respectively give rise to the fruit of a Buddha�s form and truth bodies are driven by great compassion. His Holiness presents interpretations of Buddha�s teachings on the Four Noble Truths respecting the basis, path and fruit. As phenomena may be manifest, slightly hidden or extremely hidden to us, we need guidelines to assess the reliability of teachers. One who possesses only wisdom attains only solitary peace, but one who possesses bodhicitta (a mind that cherishes others more than self), which transforms all practices into causes for inevitably attaining Buddhahood, will gain wisdom. His Holiness explains the seed of bodhicitta, which is the biologically innate compassion (the love that binds social animals together); aspects of attachment and aversion required for biological survival; and tantric meditations that take anger (but not ill will) �into the path�. His Holiness elaborates how wisdom can develop our inborn affection into great compassion and the genuine renunciation of bodhicitta. He discusses aspects of cyclic existence: the continua of the physical world, the samsaric realms (in relation to levels of consciousness), human evolution, and the beginningless reincarnation of mental continua (versus causeless or random production of a first moment of mind).

His Holiness explains the four vehicles (the Human & Divine, Brahman, Sravaka/Hearer & Pratyekabuddha/Solitary Realizer, and Bodhisattva vehicles) to present a third interpretation of Nagarjuna�s rendition of the Bodhisattva aspiration (to free, save, relieve and help all beings). His Holiness notes that the union of no more learning stage of Buddhahood depends upon the subjective clear light which can only be attained through highest yoga tantra practices. Turning to Kamalashila’s text which sets out the prerequisites for calm abiding and special insight meditation on conventional Bodhicitta and the wisdom of Emptiness, His Holiness discusses the mental states that arise spontaneously (afflictive emotions which disturb the mind) to dominate our physical and verbal actions. The foundation practice of Buddhism is to stop the seven naturally negative acts (because they cause harm) of body and speech by targeting the three mental delusions that trigger those seven: covetousness, ill will, and wrong views concerning the consequences of actions. The root of all delusions and non-virtues (the mind grasping at true existence) must be thoroughly investigated. His Holiness explains how to identify the delusions as our true enemy and how to defeat them (by relying upon dependent origination and the law of causation to enhance the forces that counter the mental afflictions).

His Holiness explains the four vehicles (the Human & Divine, Brahman, Sravaka/Hearer & Pratyekabuddha/Solitary Realizer, and Bodhisattva vehicles) to present a third interpretation of Nagarjuna�s rendition of the Bodhisattva aspiration (to free, save, relieve and help all beings). His Holiness notes that the union of no more learning stage of Buddhahood depends upon the subjective clear light which can only be attained through highest yoga tantra practices. Turning to Kamalashila’s text which sets out the prerequisites for calm abiding and special insight meditation on conventional Bodhicitta and the wisdom of Emptiness, His Holiness discusses the mental states that arise spontaneously (afflictive emotions which disturb the mind) to dominate our physical and verbal actions. The foundation practice of Buddhism is to stop the seven naturally negative acts (because they cause harm) of body and speech by targeting the three mental delusions that trigger those seven: covetousness, ill will, and wrong views concerning the consequences of actions. The root of all delusions and non-virtues (the mind grasping at true existence) must be thoroughly investigated. His Holiness explains how to identify the delusions as our true enemy and how to defeat them (by relying upon dependent origination and the law of causation to enhance the forces that counter the mental afflictions).

In introducing the Nagarjuna and Kamalashila texts, His Holiness discusses the etymology of Bodhicitta, noting that the Bodhisattva path relies on the analytical power of intelligence to transform the mind through purification of afflictions/obscurations and attainment of realizations of ultimate reality. Nagarjuna’s text is a commentary on a verse from the root tantra of Guhyasamaja: Devoid of all [substantive] entities; Utterly discarding all objects and subjects, Such as the aggregates, elements and sense fields; Due to sameness of selflessness of all phenomena, One’s mind is primordially unborn; It is in the nature of emptiness. The main subject of this tantric text is the meaning of the wisdom of ultimate Bodhicitta (the objective clear light) which in tantra is focused upon by the innate subtle meaning clear light mind, i.e., the tathagatagarbha, Buddha nature. His Holiness analyzes the root verse with two methods for interpreting a tantric text set out in the Six Corners methodology. By the common interpretation, the first line of the verse rejects the view asserting an eternal, unitary and independent self while the remaining lines refute mistaken views of the Buddhist tenet systems of Vaibashika/Great Exposition, Sautrantrika/Sutra School and Cittamatrin/Mind Only and assert the Madhyamika/Middle Way view that all phenomena equally lack true existence as they are merely posited by thought. In the uncommon interpretation, emptiness also refers to the innate subtle meaning clear light mind freed of all grosser levels of mind and pollutants, so His Holiness explains two views of the changing nature of the tathagatagarbha. The wisdom realizing emptiness is only ultimate Bodhicitta when conjoined with the conventional Bodhicitta that is set out in the second paragraph of Nagarjuna’s text, which His Holiness explains through two interpretations of the awakening mind’s aspirations to free, save, relieve, and help all sentient beings.

In introducing the Nagarjuna and Kamalashila texts, His Holiness discusses the etymology of Bodhicitta, noting that the Bodhisattva path relies on the analytical power of intelligence to transform the mind through purification of afflictions/obscurations and attainment of realizations of ultimate reality. Nagarjuna’s text is a commentary on a verse from the root tantra of Guhyasamaja: Devoid of all [substantive] entities; Utterly discarding all objects and subjects, Such as the aggregates, elements and sense fields; Due to sameness of selflessness of all phenomena, One’s mind is primordially unborn; It is in the nature of emptiness. The main subject of this tantric text is the meaning of the wisdom of ultimate Bodhicitta (the objective clear light) which in tantra is focused upon by the innate subtle meaning clear light mind, i.e., the tathagatagarbha, Buddha nature. His Holiness analyzes the root verse with two methods for interpreting a tantric text set out in the Six Corners methodology. By the common interpretation, the first line of the verse rejects the view asserting an eternal, unitary and independent self while the remaining lines refute mistaken views of the Buddhist tenet systems of Vaibashika/Great Exposition, Sautrantrika/Sutra School and Cittamatrin/Mind Only and assert the Madhyamika/Middle Way view that all phenomena equally lack true existence as they are merely posited by thought. In the uncommon interpretation, emptiness also refers to the innate subtle meaning clear light mind freed of all grosser levels of mind and pollutants, so His Holiness explains two views of the changing nature of the tathagatagarbha. The wisdom realizing emptiness is only ultimate Bodhicitta when conjoined with the conventional Bodhicitta that is set out in the second paragraph of Nagarjuna’s text, which His Holiness explains through two interpretations of the awakening mind’s aspirations to free, save, relieve, and help all sentient beings.

Question and answer session.

Question and answer session.

In the final teaching session, His Holiness alternates between English and Tibetan. He explains that the wisdom of emptiness is an attribute of functioning phenomena, the corollary of dependent origination, and how a mind in profound meditation upon that valid wisdom breaks the Twelve Links of samsara’s chains. His Holiness expounds on the keys to practicing loving compassion and the marvelous qualities of bodhicitta. He urges the students to recognize the errors of grasping at true existence and to counter those with the integrated practices of bodhicitta, wisdom and skillful means. To foster enthusiastic practice, His Holiness explains the meaning of the lay vows and the tantra of the bodhisattva vows (Avalokiteshvara) to be conferred in the final session. Since a special relationship is established by tantric initiation between the guru and disciples, His Holiness recounts the historical problems that exist today between the cult of Dogyal and the lineage of the Dalai Lamas.

In the final teaching session, His Holiness alternates between English and Tibetan. He explains that the wisdom of emptiness is an attribute of functioning phenomena, the corollary of dependent origination, and how a mind in profound meditation upon that valid wisdom breaks the Twelve Links of samsara’s chains. His Holiness expounds on the keys to practicing loving compassion and the marvelous qualities of bodhicitta. He urges the students to recognize the errors of grasping at true existence and to counter those with the integrated practices of bodhicitta, wisdom and skillful means. To foster enthusiastic practice, His Holiness explains the meaning of the lay vows and the tantra of the bodhisattva vows (Avalokiteshvara) to be conferred in the final session. Since a special relationship is established by tantric initiation between the guru and disciples, His Holiness recounts the historical problems that exist today between the cult of Dogyal and the lineage of the Dalai Lamas.

In English, His Holiness answers audience questions addressing the situation of Tibet, goal of bodhicitta, nature of enlightened mind, future of the Dalai Lama institution, compatibility of Buddhist practices with theistic faith, universal purpose of human life, practice of patience towards harm-doers, subtle energy and mind, and the Heart Sutra mantra. In commentary on the texts, His Holiness discusses incorrect assertions by Buddhist philosophers distinguishing the selflessnesses of the person and of phenomena (partless particles, lack of external phenomena, true existence of mind and ultimate truth). He explains the differences within the Madhyamika school: the Svatantrika (Autonomist) view of a subtle objective reality and the ultimate Prasangika (Consequentialist) view of dependent origination and emptiness that explains the functionality of merely nominated appearances. The reasons that profound meditation on the wisdom of emptiness can sever the roots of samsara while even subtly incorrect views cannot are illustrated by the Twelve Links of Dependent Origination. Returning to English, His Holiness discusses perspectives of science and Buddhism on aspects of consciousness related to origin, death and reincarnation.

In English, His Holiness answers audience questions addressing the situation of Tibet, goal of bodhicitta, nature of enlightened mind, future of the Dalai Lama institution, compatibility of Buddhist practices with theistic faith, universal purpose of human life, practice of patience towards harm-doers, subtle energy and mind, and the Heart Sutra mantra. In commentary on the texts, His Holiness discusses incorrect assertions by Buddhist philosophers distinguishing the selflessnesses of the person and of phenomena (partless particles, lack of external phenomena, true existence of mind and ultimate truth). He explains the differences within the Madhyamika school: the Svatantrika (Autonomist) view of a subtle objective reality and the ultimate Prasangika (Consequentialist) view of dependent origination and emptiness that explains the functionality of merely nominated appearances. The reasons that profound meditation on the wisdom of emptiness can sever the roots of samsara while even subtly incorrect views cannot are illustrated by the Twelve Links of Dependent Origination. Returning to English, His Holiness discusses perspectives of science and Buddhism on aspects of consciousness related to origin, death and reincarnation.

In the Commentary on Bodhicitta, Nagarjuna addresses intelligent students who require evidence that enlightenment is possible before they can generate the awakening mind aspiring to benefit all beings. His Holiness expands on the concise verses that set forth the Madhyamika (Middle Way tenet system) view of ultimate reality by addressing topics including the lack of an eternal, autonomous, unitary self (atman) and logical fallacies in assertions of ultimate truth presented in other Buddhist tenet systems (Vaibashika, Sautrantrika and Cittamatrin/Mind Only). Kamalishila’s Middling Stages of Meditation presents the method for transforming suffering into enlightenment by inducing direct meditative experience of the wisdom antidote to ignorance grasping at cyclic existence. Commenting on this, His Holiness elaborates on topics such as: types and methods of meditation, dependent origination, cause and effect, wisdom of ultimate reality, nature of mind, universal compassion, meditation on the Four Noble Truths, and cultivation of bodhicitta.

In the Commentary on Bodhicitta, Nagarjuna addresses intelligent students who require evidence that enlightenment is possible before they can generate the awakening mind aspiring to benefit all beings. His Holiness expands on the concise verses that set forth the Madhyamika (Middle Way tenet system) view of ultimate reality by addressing topics including the lack of an eternal, autonomous, unitary self (atman) and logical fallacies in assertions of ultimate truth presented in other Buddhist tenet systems (Vaibashika, Sautrantrika and Cittamatrin/Mind Only). Kamalishila’s Middling Stages of Meditation presents the method for transforming suffering into enlightenment by inducing direct meditative experience of the wisdom antidote to ignorance grasping at cyclic existence. Commenting on this, His Holiness elaborates on topics such as: types and methods of meditation, dependent origination, cause and effect, wisdom of ultimate reality, nature of mind, universal compassion, meditation on the Four Noble Truths, and cultivation of bodhicitta.

As the students who requested these teachings are mainly English-speaking Buddhists from Singapore, Malaysia and Indonesia of Chinese descent, His Holiness spoke in English about his commitment to promote secular human values and religious harmony. While positive mental attitudes can overcome physical suffering, material prosperity does not eliminate mental misery. The clash of opposing forces inherent in phenomena is the basis for transformation, and the first counterforce to mental suffering is compassionate loving kindness. Biology, not religion, dictates our reliance on love and compassion. Secular science, medicine and philosophy along with the major religious traditions can promote these human values to counter global and personal troubles. For the individual, faith solely in one’s own religion or truth is valid. For the varied dispositions of the many, multiple expressions of truths are necessary. Respect for all the truths that promote human values is essential. His Holiness then introduced analytical bases for Buddhist spiritual practice (the evolutionary law of causation and selflessness) and the authors of this teaching’s subject texts, Nagarjuna and Kamalashila.