Dalai Lama Audio Teachings on Tibetan Buddhism Podcast

To summarize the path to Buddhahood: In the beginning, abandon the ten non-meritorious actions and gain favorable rebirth. In the middle, abandon the self (end the afflictive obscurations and attain nirvana). At the end, abandon everything (the subtle cognitive obscurations to omniscience); thereby traverse to enlightenment. By working for the final goal, the first and second aims are fulfilled. Since the ten non-virtues are naturally harmful acts that produce suffering results, while virtuous acts are causes of happiness, even non-Buddhists profit from adopting these ethics. For the survival of children, human biology dictates love. All spiritual systems promote compassion. But only Buddhism teaches that loving compassion, conjoined with discerning wisdom, can be expanded limitlessly. To develop the profound non-dual meditative focus on emptiness (the sole remedy for the afflictive defilements and cognitive obscurations) requires training beyond mere morality. When studying the Bodhisattva ethics, do not become discouraged by the pure standards of practice; despondency impedes success in any undertaking. Buddha Nature not the defiling obscurations is the true nature of mind. Develop honest self-confidence based on this reality and inspired by the successes of the Buddhas and great Bodhisattvas. Study and train in the subtleties of Bodhisattva ethics to develop tenderness and patience for faulty beings; avoid defilement with mundane concerns and wrong livelihood; render assistance; relieve sorrows. The sole attitude a Bodhisattva should cultivate is the determination to work for the welfare of sentient beings. By dedicating every action done for their welfare, enormous virtue accrues.

To summarize the path to Buddhahood: In the beginning, abandon the ten non-meritorious actions and gain favorable rebirth. In the middle, abandon the self (end the afflictive obscurations and attain nirvana). At the end, abandon everything (the subtle cognitive obscurations to omniscience); thereby traverse to enlightenment. By working for the final goal, the first and second aims are fulfilled. Since the ten non-virtues are naturally harmful acts that produce suffering results, while virtuous acts are causes of happiness, even non-Buddhists profit from adopting these ethics. For the survival of children, human biology dictates love. All spiritual systems promote compassion. But only Buddhism teaches that loving compassion, conjoined with discerning wisdom, can be expanded limitlessly. To develop the profound non-dual meditative focus on emptiness (the sole remedy for the afflictive defilements and cognitive obscurations) requires training beyond mere morality. When studying the Bodhisattva ethics, do not become discouraged by the pure standards of practice; despondency impedes success in any undertaking. Buddha Nature not the defiling obscurations is the true nature of mind. Develop honest self-confidence based on this reality and inspired by the successes of the Buddhas and great Bodhisattvas. Study and train in the subtleties of Bodhisattva ethics to develop tenderness and patience for faulty beings; avoid defilement with mundane concerns and wrong livelihood; render assistance; relieve sorrows. The sole attitude a Bodhisattva should cultivate is the determination to work for the welfare of sentient beings. By dedicating every action done for their welfare, enormous virtue accrues.

Dependent origination is the essence treasure of Buddha’s profound wisdom teachings. All phenomena arise relatively in dependence upon causality and imputation. The sufferings of cyclic existence do not arise from tangibilities but from the three poisonous afflictions (contaminated, distorted minds). The remedy lies in the ultimate nature of mind found through dependent origination. While causes and results must be impermanent and composite in order to change and give rise to concomitant effects, even non-composite phenomena (such as the cessations of mental afflictions that lead to Nirvana) arise in dependence upon causality. Hence, all dependently originated phenomena do not exist in the way they appear to us as objective, independent, substantial existents. Understanding the dependent origination of imputation helps clarify this disparity between appearance and reality. A deepening understanding of subtle dependent origination of causality and imputation leads to the emptiness of selflessness: none of the elements composing a person is the “self” but a functioning self cannot be imputed separately from those elements. Then all phenomena are seen as empty not existing objectively and independently but by way of dependent origination. Buddha taught vows for human beings seeking Self-Liberation (pratimoksha). The practitioners who seek the Nirvana of Arhatship are known as Hearers (Sravakas) and Solitary-Realizers (Pratyekabuddhas). Arhats realize the wisdoms of ultimate and conventional truth to eliminate their afflictive obscurations, but they do not complete the collections of merit required to eliminate the cognitive obscurations to the full enlightenment sought by Bodhisattvas. A Bodhisattva’s dedication of all of resources and activities for the benefit of all beings enhances the meritorious force of their activities. Self-Liberation vows, which last for a single lifetime, are the best basis for generating the Bodhisattva vows which are taken for this and all future lifetimes (in any realm) until the goal is achieved.

Dependent origination is the essence treasure of Buddha’s profound wisdom teachings. All phenomena arise relatively in dependence upon causality and imputation. The sufferings of cyclic existence do not arise from tangibilities but from the three poisonous afflictions (contaminated, distorted minds). The remedy lies in the ultimate nature of mind found through dependent origination. While causes and results must be impermanent and composite in order to change and give rise to concomitant effects, even non-composite phenomena (such as the cessations of mental afflictions that lead to Nirvana) arise in dependence upon causality. Hence, all dependently originated phenomena do not exist in the way they appear to us as objective, independent, substantial existents. Understanding the dependent origination of imputation helps clarify this disparity between appearance and reality. A deepening understanding of subtle dependent origination of causality and imputation leads to the emptiness of selflessness: none of the elements composing a person is the “self” but a functioning self cannot be imputed separately from those elements. Then all phenomena are seen as empty not existing objectively and independently but by way of dependent origination. Buddha taught vows for human beings seeking Self-Liberation (pratimoksha). The practitioners who seek the Nirvana of Arhatship are known as Hearers (Sravakas) and Solitary-Realizers (Pratyekabuddhas). Arhats realize the wisdoms of ultimate and conventional truth to eliminate their afflictive obscurations, but they do not complete the collections of merit required to eliminate the cognitive obscurations to the full enlightenment sought by Bodhisattvas. A Bodhisattva’s dedication of all of resources and activities for the benefit of all beings enhances the meritorious force of their activities. Self-Liberation vows, which last for a single lifetime, are the best basis for generating the Bodhisattva vows which are taken for this and all future lifetimes (in any realm) until the goal is achieved.

During the last seven monsoon seasons, His Holiness has been conducting teachings for a large group of Taiwanese devotees. Every session begins with prayers sung in Chinese. To inaugurate this year’s teachings, His Holiness concisely presented a comprehensive overview of Buddhist wisdom and practice based upon one of those prayers and upon the dharani-mantra of the Heart Sutra. The Chinese prayer has been translated:May the three types of afflictive emotions be dispelled. May genuine wisdom be born in us. May all negative karma and obscurations be eliminated. May we always be able to engage in the Bodhisattva’s altruistic deeds. His Holiness then turned to Lama Tsongkhapa’s commentary on the Ethics chapter of Arya Asanga’s Bodhisattva Grounds. The two aspects (wisdom and method) of Shakyamuni Buddha�s supreme teaching the Perfection of Wisdom Sutras were expounded upon by Nagarjuna and Asanga respectively. Traditionally in Tibet and East Asia, some Mahayana practitioners have fallen into error by exclusively focusing on one portion of Buddha’s teachings while neglecting equally important practices (e.g., meditation and study). Tsongkhapa was inspired to compose this text on Bodhisattva Ethics in part by the mistaken view of some Tibetans that purely following the Bodhisattva vowed ethics is not essential in Tantrayana. His Holiness advises that those who claim to be Buddhists need to develop three qualities equally: 21st century Buddhists must be learned in Buddhist teachings, ethically pure, and warm-hearted.

During the last seven monsoon seasons, His Holiness has been conducting teachings for a large group of Taiwanese devotees. Every session begins with prayers sung in Chinese. To inaugurate this year’s teachings, His Holiness concisely presented a comprehensive overview of Buddhist wisdom and practice based upon one of those prayers and upon the dharani-mantra of the Heart Sutra. The Chinese prayer has been translated:May the three types of afflictive emotions be dispelled. May genuine wisdom be born in us. May all negative karma and obscurations be eliminated. May we always be able to engage in the Bodhisattva’s altruistic deeds. His Holiness then turned to Lama Tsongkhapa’s commentary on the Ethics chapter of Arya Asanga’s Bodhisattva Grounds. The two aspects (wisdom and method) of Shakyamuni Buddha�s supreme teaching the Perfection of Wisdom Sutras were expounded upon by Nagarjuna and Asanga respectively. Traditionally in Tibet and East Asia, some Mahayana practitioners have fallen into error by exclusively focusing on one portion of Buddha’s teachings while neglecting equally important practices (e.g., meditation and study). Tsongkhapa was inspired to compose this text on Bodhisattva Ethics in part by the mistaken view of some Tibetans that purely following the Bodhisattva vowed ethics is not essential in Tantrayana. His Holiness advises that those who claim to be Buddhists need to develop three qualities equally: 21st century Buddhists must be learned in Buddhist teachings, ethically pure, and warm-hearted.

During the last seven monsoon seasons, His Holiness has been conducting teachings for a large group of Taiwanese devotees. Every session begins with prayers sung in Chinese. To inaugurate this year’s teachings, His Holiness concisely presented a comprehensive overview of Buddhist wisdom and practice based upon one of those prayers and upon the dharani-mantra of the Heart Sutra. The Chinese prayer has been translated:May the three types of afflictive emotions be dispelled. May genuine wisdom be born in us. May all negative karma and obscurations be eliminated. May we always be able to engage in the Bodhisattva’s altruistic deeds. His Holiness then turned to Lama Tsongkhapa’s commentary on the Ethics chapter of Arya Asanga’s Bodhisattva Grounds. The two aspects (wisdom and method) of Shakyamuni Buddha�s supreme teaching the Perfection of Wisdom Sutras were expounded upon by Nagarjuna and Asanga respectively. Traditionally in Tibet and East Asia, some Mahayana practitioners have fallen into error by exclusively focusing on one portion of Buddha’s teachings while neglecting equally important practices (e.g., meditation and study). Tsongkhapa was inspired to compose this text on Bodhisattva Ethics in part by the mistaken view of some Tibetans that purely following the Bodhisattva vowed ethics is not essential in Tantrayana. His Holiness advises that those who claim to be Buddhists need to develop three qualities equally: 21st century Buddhists must be learned in Buddhist teachings, ethically pure, and warm-hearted.

During the last seven monsoon seasons, His Holiness has been conducting teachings for a large group of Taiwanese devotees. Every session begins with prayers sung in Chinese. To inaugurate this year’s teachings, His Holiness concisely presented a comprehensive overview of Buddhist wisdom and practice based upon one of those prayers and upon the dharani-mantra of the Heart Sutra. The Chinese prayer has been translated:May the three types of afflictive emotions be dispelled. May genuine wisdom be born in us. May all negative karma and obscurations be eliminated. May we always be able to engage in the Bodhisattva’s altruistic deeds. His Holiness then turned to Lama Tsongkhapa’s commentary on the Ethics chapter of Arya Asanga’s Bodhisattva Grounds. The two aspects (wisdom and method) of Shakyamuni Buddha�s supreme teaching the Perfection of Wisdom Sutras were expounded upon by Nagarjuna and Asanga respectively. Traditionally in Tibet and East Asia, some Mahayana practitioners have fallen into error by exclusively focusing on one portion of Buddha’s teachings while neglecting equally important practices (e.g., meditation and study). Tsongkhapa was inspired to compose this text on Bodhisattva Ethics in part by the mistaken view of some Tibetans that purely following the Bodhisattva vowed ethics is not essential in Tantrayana. His Holiness advises that those who claim to be Buddhists need to develop three qualities equally: 21st century Buddhists must be learned in Buddhist teachings, ethically pure, and warm-hearted.

His Holiness the Dalai Lama’s special lecture on the essence of Buddhism to Tibetan youth. His Holiness explains the key aspects of Tibetan Buddhism with great emphasis on the benefits of studying Buddhism to Tibetan high school and college students. Highlighting the need for the study of Buddhism, His Holiness advises that a deeper and fuller understanding of Buddhism enables one to become what His Holiness calls a Buddhist of the 21st century. Complimenting faith with knowledge and reason, one understands why Buddhism is a philosophy, a religion, a science, to transform the mind.

His Holiness the Dalai Lama’s special lecture on the essence of Buddhism to Tibetan youth. His Holiness explains the key aspects of Tibetan Buddhism with great emphasis on the benefits of studying Buddhism to Tibetan high school and college students. Highlighting the need for the study of Buddhism, His Holiness advises that a deeper and fuller understanding of Buddhism enables one to become what His Holiness calls a Buddhist of the 21st century. Complimenting faith with knowledge and reason, one understands why Buddhism is a philosophy, a religion, a science, to transform the mind.

His Holiness the Dalai Lama’s special lecture on the essence of Buddhism to Tibetan youth. His Holiness explains the key aspects of Tibetan Buddhism with great emphasis on the benefits of studying Buddhism to Tibetan high school and college students. Highlighting the need for the study of Buddhism, His Holiness advises that a deeper and fuller understanding of Buddhism enables one to become what His Holiness calls a Buddhist of the 21st century. Complimenting faith with knowledge and reason, one understands why Buddhism is a philosophy, a religion, a science, to transform the mind.

His Holiness the Dalai Lama’s special lecture on the essence of Buddhism to Tibetan youth. His Holiness explains the key aspects of Tibetan Buddhism with great emphasis on the benefits of studying Buddhism to Tibetan high school and college students. Highlighting the need for the study of Buddhism, His Holiness advises that a deeper and fuller understanding of Buddhism enables one to become what His Holiness calls a Buddhist of the 21st century. Complimenting faith with knowledge and reason, one understands why Buddhism is a philosophy, a religion, a science, to transform the mind.

His Holiness the Dalai Lama’s special lecture on the essence of Buddhism to Tibetan youth. His Holiness explains the key aspects of Tibetan Buddhism with great emphasis on the benefits of studying Buddhism to Tibetan high school and college students. Highlighting the need for the study of Buddhism, His Holiness advises that a deeper and fuller understanding of Buddhism enables one to become what His Holiness calls a Buddhist of the 21st century. Complimenting faith with knowledge and reason, one understands why Buddhism is a philosophy, a religion, a science, to transform the mind.

His Holiness the Dalai Lama’s special lecture on the essence of Buddhism to Tibetan youth. His Holiness explains the key aspects of Tibetan Buddhism with great emphasis on the benefits of studying Buddhism to Tibetan high school and college students. Highlighting the need for the study of Buddhism, His Holiness advises that a deeper and fuller understanding of Buddhism enables one to become what His Holiness calls a Buddhist of the 21st century. Complimenting faith with knowledge and reason, one understands why Buddhism is a philosophy, a religion, a science, to transform the mind.

We all have the capacity to achieve complete perfect enlightenment; it requires clearing away the two obstructions, afflictive and cognitive, and the way to do this is by countering all wrong conceptions. For this, we need to proceed through all the levels of the path: a bodhisattva first generates the aspiration to enlightenment and then trains in the view of emptiness by hearing, thinking and meditating, progressing through higher and higher levels of the path. This teaching on Shantideva’s Guide is an occasion of hearing the profound teachings on emptiness; the ninth chapter continues with expositions of the the establishment in mindfulness on the body, on feelings, on mind, on dependent origination and dependent designation. After concluding the 9th chapter, His Holiness has everyone in the audience read together through the 2nd chapter of Shantideva’s text, and then kneel to take again the bodhisattva vows that were also given on the previous day as a part of the Avalokiteshvara empowerment. His Holiness then concludes the text by reading through the chapter on dedication, which concludes with the verse that he has taken as his personal defining aspiration: “As long as space endures, as long as sentient beings remain, so long may I remain, to clear away the sufferings of the world.” His Holiness then offers advice to all the audience to please contemplate the subject matter of the Guide, and especially to reflect on the 6th and 8th chapters, those on patience and meditation. The 9th chapter, that on wisdom, also very important, should be studied in conjunction with Nagarjuna’s Fundamental Wisdom and Chandrakirti’s Supplement to the Middle Way as well as texts on Buddhist tenets. His Holiness comments that although many people think that merely reciting mantras and prayers is sufficient Buddhist practice, in fact, one needs to study the principles of Buddhist philosophy and Buddhist practice, improve and develop ones understanding, and then implement this in one’s life—and this is true not just for monastics but for all who consider themselves Buddhist practitioners. Lastly, His Holiness explains the Three Essential Moments a pithy text by the Indian adept Mitra Yogi according to Gendun Gyatso, the 2nd Dalai Lama�s commentary.