Dalai Lama Audio Teachings on Tibetan Buddhism Podcast

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.

In his Supplement to the Middle Way Chandrakirti says that having two wings of the two truths, conventional and ultimate truth, the king of swans soars to enlightenment. The awakening mind is the source of what we want. We can turn out minds to it by cultivating the wings of the two truths. His Holiness precedes the granting of the Avalokiteshvara empowerment with the bestowal of the Lay Precepts, the Upasika Vows. He points out that Buddhist vows are given in dependence on taking refuge in the Buddha, Dharma and Sangha and that the aspirants mind should be inclined towards liberation. Following the empowerment, he explains the Three Essential Moments a pithy text by the Indian adept Mitra Yogi according to Gendun Gyatso, the 2nd Dalai Lama’s commentary. Chapter 9 of the Guide continues to examine the objections of the Mind Only school to the Middle Way presentation, refutes notions that the path understanding emptiness is of no benefit and establishes that the wisdom of emptiness is the true path to liberation. Shantideva presents reasons to establish the view of emptiness.

In his Supplement to the Middle Way Chandrakirti says that having two wings of the two truths, conventional and ultimate truth, the king of swans soars to enlightenment. The awakening mind is the source of what we want. We can turn out minds to it by cultivating the wings of the two truths. His Holiness precedes the granting of the Avalokiteshvara empowerment with the bestowal of the Lay Precepts, the Upasika Vows. He points out that Buddhist vows are given in dependence on taking refuge in the Buddha, Dharma and Sangha and that the aspirants mind should be inclined towards liberation. Following the empowerment, he explains the Three Essential Moments a pithy text by the Indian adept Mitra Yogi according to Gendun Gyatso, the 2nd Dalai Lama’s commentary. Chapter 9 of the Guide continues to examine the objections of the Mind Only school to the Middle Way presentation, refutes notions that the path understanding emptiness is of no benefit and establishes that the wisdom of emptiness is the true path to liberation. Shantideva presents reasons to establish the view of emptiness.

Nagarjuna, is widely regarded as a second Buddha. Several years ago, His Holiness met an Indian scientist who told him that reading Nagarjuna’s book Fundamental Wisdom he was proud to note the correspondence between his explanation of dependent arising and contemporary quantum theory. Those of us who follow Nagarjuna need to consider three points as themes of our practice, making effort in the awakening mind of bodhichitta, generating universal compassion wishing that all sentient beings be free from suffering and the wisdom understanding emptiness. Shantideva, author of the Guide, himself a follower of Nagarjuna explains that all happiness arises from cherishing others, and all misfortune comes from self-centrednesss. He portrays the fight with self-centredness as a dramatic struggle between the aspiring bodhisattva self and the old selfish self. His Holiness recalls that traditionally the Bodhisattva�s career takes three countless aeons, making the attempt to achieve Buddhahood in three years seem like ambitious propaganda. His Holiness performs the preliminaries for an empowerment of Avaloliteshvara at the request of some Chinese. The practice derives from the Bhikshuni Palmo, which His Holiness received first from Tagdrag Rinpoche and again from Ling Rinpoche. He remarks that he may have recited

Nagarjuna, is widely regarded as a second Buddha. Several years ago, His Holiness met an Indian scientist who told him that reading Nagarjuna’s book Fundamental Wisdom he was proud to note the correspondence between his explanation of dependent arising and contemporary quantum theory. Those of us who follow Nagarjuna need to consider three points as themes of our practice, making effort in the awakening mind of bodhichitta, generating universal compassion wishing that all sentient beings be free from suffering and the wisdom understanding emptiness. Shantideva, author of the Guide, himself a follower of Nagarjuna explains that all happiness arises from cherishing others, and all misfortune comes from self-centrednesss. He portrays the fight with self-centredness as a dramatic struggle between the aspiring bodhisattva self and the old selfish self. His Holiness recalls that traditionally the Bodhisattva�s career takes three countless aeons, making the attempt to achieve Buddhahood in three years seem like ambitious propaganda. His Holiness performs the preliminaries for an empowerment of Avaloliteshvara at the request of some Chinese. The practice derives from the Bhikshuni Palmo, which His Holiness received first from Tagdrag Rinpoche and again from Ling Rinpoche. He remarks that he may have recited

Nagarjuna, is widely regarded as a second Buddha. Several years ago, His Holiness met an Indian scientist who told him that reading Nagarjuna’s book Fundamental Wisdom he was proud to note the correspondence between his explanation of dependent arising and contemporary quantum theory. Those of us who follow Nagarjuna need to consider three points as themes of our practice, making effort in the awakening mind of bodhichitta, generating universal compassion wishing that all sentient beings be free from suffering and the wisdom understanding emptiness. Shantideva, author of the Guide, himself a follower of Nagarjuna explains that all happiness arises from cherishing others, and all misfortune comes from self-centrednesss. He portrays the fight with self-centredness as a dramatic struggle between the aspiring bodhisattva self and the old selfish self. His Holiness recalls that traditionally the Bodhisattva�s career takes three countless aeons, making the attempt to achieve Buddhahood in three years seem like ambitious propaganda. His Holiness performs the preliminaries for an empowerment of Avaloliteshvara at the request of some Chinese. The practice derives from the Bhikshuni Palmo, which His Holiness received first from Tagdrag Rinpoche and again from Ling Rinpoche. He remarks that he may have recited

Nagarjuna, is widely regarded as a second Buddha. Several years ago, His Holiness met an Indian scientist who told him that reading Nagarjuna’s book Fundamental Wisdom he was proud to note the correspondence between his explanation of dependent arising and contemporary quantum theory. Those of us who follow Nagarjuna need to consider three points as themes of our practice, making effort in the awakening mind of bodhichitta, generating universal compassion wishing that all sentient beings be free from suffering and the wisdom understanding emptiness. Shantideva, author of the Guide, himself a follower of Nagarjuna explains that all happiness arises from cherishing others, and all misfortune comes from self-centrednesss. He portrays the fight with self-centredness as a dramatic struggle between the aspiring bodhisattva self and the old selfish self. His Holiness recalls that traditionally the Bodhisattva�s career takes three countless aeons, making the attempt to achieve Buddhahood in three years seem like ambitious propaganda. His Holiness performs the preliminaries for an empowerment of Avaloliteshvara at the request of some Chinese. The practice derives from the Bhikshuni Palmo, which His Holiness received first from Tagdrag Rinpoche and again from Ling Rinpoche. He remarks that he may have recited

The Kadampa masters used to say that if you have contentment you are truly rich. If you are actually wealthy, but remain dissatisfied, you cannot really be described as rich at all. To counter the grasping that is the source of our problems we need to understand how things lack any intrinsic existence and generate the mind that cherishes others, which is the panacea for all our troubles. In all situations it is important to assess what needs to be done and whether or not you can do it. If you feel you cannot accomplish a task, don’t begin, but if you feel you can, once you begin, don’t give up. His Holiness says that in the late 60s he felt that realising emptiness and achieving the liberation of nirvana was within reach and would be like a long holiday, but when he thought about generating the awakening mind of bodhichitta, he realised that while it wasn’t unattainable, it would take very long and applied effort. This is why Shantideva counsels us to detach ourselves from the childish and immature, who will only distract us from our course. Generating compassion and the awakening mind brings with it many advantages such as fearlessness and inner strength. Scientists have shown that when we generate compassion, we activate the left lobe of the brain, which is good for our physical health, whereas anger activates the right lobe, which is physically harmful to us and weakens our immune system.

The Kadampa masters used to say that if you have contentment you are truly rich. If you are actually wealthy, but remain dissatisfied, you cannot really be described as rich at all. To counter the grasping that is the source of our problems we need to understand how things lack any intrinsic existence and generate the mind that cherishes others, which is the panacea for all our troubles. In all situations it is important to assess what needs to be done and whether or not you can do it. If you feel you cannot accomplish a task, don’t begin, but if you feel you can, once you begin, don’t give up. His Holiness says that in the late 60s he felt that realising emptiness and achieving the liberation of nirvana was within reach and would be like a long holiday, but when he thought about generating the awakening mind of bodhichitta, he realised that while it wasn’t unattainable, it would take very long and applied effort. This is why Shantideva counsels us to detach ourselves from the childish and immature, who will only distract us from our course. Generating compassion and the awakening mind brings with it many advantages such as fearlessness and inner strength. Scientists have shown that when we generate compassion, we activate the left lobe of the brain, which is good for our physical health, whereas anger activates the right lobe, which is physically harmful to us and weakens our immune system.

The Kadampa masters used to say that if you have contentment you are truly rich. If you are actually wealthy, but remain dissatisfied, you cannot really be described as rich at all. To counter the grasping that is the source of our problems we need to understand how things lack any intrinsic existence and generate the mind that cherishes others, which is the panacea for all our troubles. In all situations it is important to assess what needs to be done and whether or not you can do it. If you feel you cannot accomplish a task, don’t begin, but if you feel you can, once you begin, don’t give up. His Holiness says that in the late 60s he felt that realising emptiness and achieving the liberation of nirvana was within reach and would be like a long holiday, but when he thought about generating the awakening mind of bodhichitta, he realised that while it wasn’t unattainable, it would take very long and applied effort. This is why Shantideva counsels us to detach ourselves from the childish and immature, who will only distract us from our course. Generating compassion and the awakening mind brings with it many advantages such as fearlessness and inner strength. Scientists have shown that when we generate compassion, we activate the left lobe of the brain, which is good for our physical health, whereas anger activates the right lobe, which is physically harmful to us and weakens our immune system.

The Kadampa masters used to say that if you have contentment you are truly rich. If you are actually wealthy, but remain dissatisfied, you cannot really be described as rich at all. To counter the grasping that is the source of our problems we need to understand how things lack any intrinsic existence and generate the mind that cherishes others, which is the panacea for all our troubles. In all situations it is important to assess what needs to be done and whether or not you can do it. If you feel you cannot accomplish a task, don’t begin, but if you feel you can, once you begin, don’t give up. His Holiness says that in the late 60s he felt that realising emptiness and achieving the liberation of nirvana was within reach and would be like a long holiday, but when he thought about generating the awakening mind of bodhichitta, he realised that while it wasn’t unattainable, it would take very long and applied effort. This is why Shantideva counsels us to detach ourselves from the childish and immature, who will only distract us from our course. Generating compassion and the awakening mind brings with it many advantages such as fearlessness and inner strength. Scientists have shown that when we generate compassion, we activate the left lobe of the brain, which is good for our physical health, whereas anger activates the right lobe, which is physically harmful to us and weakens our immune system.

The essence of Buddhist practice is to pacify and tame the mind. There are many remedies and antidotes to specific disturbing emotions, but what we really need is a realisation of the wisdom that counters the subtle misconception of self. This needs to be supported by a sense of renunciation and the awakening mind of bodhichitta. When it comes to anger, it is better to put a stop to it before it becomes fully blown. On the other hand not giving in to anger does not mean that we need to let ourselves be meekly walked over. Patience is the most powerful remedy to anger. Paradoxically we can only really develop it in the face of others’ hostility or aggression, which is why we should acknowledge the kindness of enemies. To the challenge that we need not appreciate this because the enemy has no intention to benefit us, Shantideva responds that the Dharma has no intention to help us either, and yet it does, and we revere it accordingly. His Holiness points out that chapters 6 & 8 of the Guide, Patience and Meditation present the essential practice of Bodhisattvas.

The essence of Buddhist practice is to pacify and tame the mind. There are many remedies and antidotes to specific disturbing emotions, but what we really need is a realisation of the wisdom that counters the subtle misconception of self. This needs to be supported by a sense of renunciation and the awakening mind of bodhichitta. When it comes to anger, it is better to put a stop to it before it becomes fully blown. On the other hand not giving in to anger does not mean that we need to let ourselves be meekly walked over. Patience is the most powerful remedy to anger. Paradoxically we can only really develop it in the face of others’ hostility or aggression, which is why we should acknowledge the kindness of enemies. To the challenge that we need not appreciate this because the enemy has no intention to benefit us, Shantideva responds that the Dharma has no intention to help us either, and yet it does, and we revere it accordingly. His Holiness points out that chapters 6 & 8 of the Guide, Patience and Meditation present the essential practice of Bodhisattvas.

The essence of Buddhist practice is to pacify and tame the mind. There are many remedies and antidotes to specific disturbing emotions, but what we really need is a realisation of the wisdom that counters the subtle misconception of self. This needs to be supported by a sense of renunciation and the awakening mind of bodhichitta. When it comes to anger, it is better to put a stop to it before it becomes fully blown. On the other hand not giving in to anger does not mean that we need to let ourselves be meekly walked over. Patience is the most powerful remedy to anger. Paradoxically we can only really develop it in the face of others’ hostility or aggression, which is why we should acknowledge the kindness of enemies. To the challenge that we need not appreciate this because the enemy has no intention to benefit us, Shantideva responds that the Dharma has no intention to help us either, and yet it does, and we revere it accordingly. His Holiness points out that chapters 6 & 8 of the Guide, Patience and Meditation present the essential practice of Bodhisattvas.

The essence of Buddhist practice is to pacify and tame the mind. There are many remedies and antidotes to specific disturbing emotions, but what we really need is a realisation of the wisdom that counters the subtle misconception of self. This needs to be supported by a sense of renunciation and the awakening mind of bodhichitta. When it comes to anger, it is better to put a stop to it before it becomes fully blown. On the other hand not giving in to anger does not mean that we need to let ourselves be meekly walked over. Patience is the most powerful remedy to anger. Paradoxically we can only really develop it in the face of others’ hostility or aggression, which is why we should acknowledge the kindness of enemies. To the challenge that we need not appreciate this because the enemy has no intention to benefit us, Shantideva responds that the Dharma has no intention to help us either, and yet it does, and we revere it accordingly. His Holiness points out that chapters 6 & 8 of the Guide, Patience and Meditation present the essential practice of Bodhisattvas.