Dalai Lama Audio Teachings on Tibetan Buddhism Podcast

His Holiness the Dalai Lama begins his Spring teachings for 2007 by introducing the texts: Shantideva’s Guide to the Bodhisattva’s Way of Life is one of the fundamental sources for instructions on how to generate the awakening mind of bodhichitta. It is held in equally high esteem by all four traditions of Tibetan Buddhism. The Stages of the Path to Enlightenment known as Essence of Refined Gold by Sonam Gyatso, the 3rd Dalai Lama also contains an account of how to generate the awakening mind and engage in the six perfections, while also outlining the structure of the path. His Holiness received a pivotal explanation of Shantideva�s text in the 60s from Khunnu Lama Rinpoche, Tenzin Gyaltsen, who had heard it from Dza Patrul Rinpoche. He also heard Essence of Refined Gold from another Kinnauri, Geshe Rigzin Tenpa. His Holiness reminds his listeners that the Buddha explained that suffering is the result of ignorance and will be overcome when ignorance is overcome by wisdom. As a mark of the importance of wisdom, he begins his explanation of the Guide with Chapter 9, the Wisdom chapter. Turning to the Essence of Refined Gold he discusses the qualities of a spiritual teacher, praising the example of a Lama called Namtso Ramjam, who made three pledges: not to eat meat, not to ride any animal and not to take any payment for any teaching he gave.

Traditionally, during the first month of the Tibetan New Year (Losar), a Great Prayer Festival (Monlam Chenmo) was celebrated in Lhasa. On the final day, the Dalai Lama would give a public teaching. The subject text was taken from the Jataka Tales, stories of Shakyamuni Buddha’s earlier lives as a Great Bodhisattva. Following this tradition in Dharamsala, India, His Holiness the 14th Dalai Lama gave the teaching outdoors in a cold morning sun. The assembled devotees came from around the world. Because many of the pilgrims from Tibet will be returning to their homes before the end of the 2007 Spring Teachings, His Holiness announced that this morning he would conduct the ceremony for taking the “Aspirational Bodhisattva Vows”. To prepare the minds of the students for this ceremony, His Holiness gave a beautifully succinct overview of the theory and practice of Tibetan Buddhism. Then he recounted the Jataka tale that follows the story told in 2006. That story seemed particularly relevant today. In one of his lives as a Bodhisattva, Buddha Shakyamuni had been born as a King. Because of his compassionate kindness, he was much beloved by his people. Nonetheless, a time came when a prolonged drought caused great suffering. This environmental disaster was the fruit of the collective karma of the people in his kingdom. Their negative actions in former lives had produced catastrophic consequence. To stop the drought, the King’s councilors advised making animal sacrifices to deities. The King responded that if killing animals could end the drought, then human sacrifice should be even more effective. He declared that from around the country, one thousand people who were engaged in harmful and wicked behavior should be identified and arrested for sacrifice. In response, everyone abandoned even their petty negative deeds and strove to prove their virtuous character. Thus, the karmic balance shifted and the rains came—through virtue; not by killing. Then while conferring the Aspirational Bodhisattva Vows His Holiness gave instructions on how to generate a mind aspiring to attain enlightenment for the benefit of all beings. And he pointed out that the desire to attain enlightenment is not an afflicted emotion like our everyday wishes to obtain love, wealth, or power. Due to our ignorant perception we grossly exaggerate the desirable qualities of such objects so our successes are always mixed with suffering. But the excellent qualities of enlightenment cannot be exaggerated.

Traditionally, during the first month of the Tibetan New Year (Losar), a Great Prayer Festival (Monlam Chenmo) was celebrated in Lhasa. On the final day, the Dalai Lama would give a public teaching. The subject text was taken from the Jataka Tales, stories of Shakyamuni Buddha’s earlier lives as a Great Bodhisattva. Following this tradition in Dharamsala, India, His Holiness the 14th Dalai Lama gave the teaching outdoors in a cold morning sun. The assembled devotees came from around the world. Because many of the pilgrims from Tibet will be returning to their homes before the end of the 2007 Spring Teachings, His Holiness announced that this morning he would conduct the ceremony for taking the “Aspirational Bodhisattva Vows”. To prepare the minds of the students for this ceremony, His Holiness gave a beautifully succinct overview of the theory and practice of Tibetan Buddhism. Then he recounted the Jataka tale that follows the story told in 2006. That story seemed particularly relevant today. In one of his lives as a Bodhisattva, Buddha Shakyamuni had been born as a King. Because of his compassionate kindness, he was much beloved by his people. Nonetheless, a time came when a prolonged drought caused great suffering. This environmental disaster was the fruit of the collective karma of the people in his kingdom. Their negative actions in former lives had produced catastrophic consequence. To stop the drought, the King’s councilors advised making animal sacrifices to deities. The King responded that if killing animals could end the drought, then human sacrifice should be even more effective. He declared that from around the country, one thousand people who were engaged in harmful and wicked behavior should be identified and arrested for sacrifice. In response, everyone abandoned even their petty negative deeds and strove to prove their virtuous character. Thus, the karmic balance shifted and the rains came—through virtue; not by killing. Then while conferring the Aspirational Bodhisattva Vows His Holiness gave instructions on how to generate a mind aspiring to attain enlightenment for the benefit of all beings. And he pointed out that the desire to attain enlightenment is not an afflicted emotion like our everyday wishes to obtain love, wealth, or power. Due to our ignorant perception we grossly exaggerate the desirable qualities of such objects so our successes are always mixed with suffering. But the excellent qualities of enlightenment cannot be exaggerated.

The Bodhisattva’s practice is to analyse your faults and then discard them. Observe your speech to ensure you don’t say anything offensive. As Atisha remarked, “In company examine your words; alone examine your mind.” When afflictions and disturbing emotions arise, apply a remedy, otherwise they will multiply and become too powerful to counter. Put the fire out while it is small. To read and reflect on the 37 Practices of a Bodhisattva now and then is very beneficial. The wisdom chapter of the Guide is derived from the writings of Nagarjuna, Aryadeva and Chandrakirti, in addition to the collection of the Perfection of Wisdom Sutras. The selflessness of phenomena is explained in relation to the four close placements of mindfulness. The body is viewed as unclean and impermanent. Feelings are viewed as momentary and unreliable. The mind is viewed as impermanent and therefore not the self, and phenomena comprising all mental factors are viewed as selfless. Each of the parts comprising the self is unfindable in terms of intrinsic existence, and yet to say they do not exist would be a mistake too. Dependent on other factors and conditions, they are completely devoid of any independent nature, despite appearing so clearly and solidly. We conclude that they appear as mere designations of the mind. Convinced that there is no intrinsic existence is how we meditate on emptiness. Grasping at solid things is why we suffer. Reflecting on how all other beings do the same we generate compassion. His Holiness concludes the teachings with a tantric initiation and the comment that emptiness in the tantras is the same as that presented in the sutras. What is different, however, is the mind that understands it. Tantra employs the innate or primordial mind, not the ordinary mind, so we have to let the innate mind manifest and tantra provides various ways to do so.

The Bodhisattva’s practice is to analyse your faults and then discard them. Observe your speech to ensure you don’t say anything offensive. As Atisha remarked, “In company examine your words; alone examine your mind.” When afflictions and disturbing emotions arise, apply a remedy, otherwise they will multiply and become too powerful to counter. Put the fire out while it is small. To read and reflect on the 37 Practices of a Bodhisattva now and then is very beneficial. The wisdom chapter of the Guide is derived from the writings of Nagarjuna, Aryadeva and Chandrakirti, in addition to the collection of the Perfection of Wisdom Sutras. The selflessness of phenomena is explained in relation to the four close placements of mindfulness. The body is viewed as unclean and impermanent. Feelings are viewed as momentary and unreliable. The mind is viewed as impermanent and therefore not the self, and phenomena comprising all mental factors are viewed as selfless. Each of the parts comprising the self is unfindable in terms of intrinsic existence, and yet to say they do not exist would be a mistake too. Dependent on other factors and conditions, they are completely devoid of any independent nature, despite appearing so clearly and solidly. We conclude that they appear as mere designations of the mind. Convinced that there is no intrinsic existence is how we meditate on emptiness. Grasping at solid things is why we suffer. Reflecting on how all other beings do the same we generate compassion. His Holiness concludes the teachings with a tantric initiation and the comment that emptiness in the tantras is the same as that presented in the sutras. What is different, however, is the mind that understands it. Tantra employs the innate or primordial mind, not the ordinary mind, so we have to let the innate mind manifest and tantra provides various ways to do so.

In chapter 9 of the Guide debate continues between proponents of the Middle Way and the Realists. The Realists, who confound existence with inherent existence, ask, if nothing exists, what do we make of the Buddha, what is the purpose of making offerings etc. The Middle Way school answers that although things do not inherently exist, they do exist; they benefit others and so forth. The Mind Only school asserts that when something exists it does so merely by mental extension. There is no external existence, all is mind. Their grounds are that external phenomena can be analysed into parts, but because there is never a final constituent particle, the appearance of external existence is an illusion. The Middle Way counters that there is external existence on the level of mere designation. Things have no intrinsic existence, but they do exist externally. They challenge the Mind Only by asserting that just as external phenomena can be broken into parts, the mind can be divided and sub-divided into moments, therefore according to their terms it should not exist. They say that external things and the mind are equally non-existent in terms of intrinsic existence. The important point is made that, of course, emptiness too is empty of intrinsic existence. Emptiness is the remedy for the darkness of the afflictive and cognitive obscurations of the mind, so the question is posed, why would someone intent on achieving omniscience quickly not meditate on it?

In chapter 9 of the Guide debate continues between proponents of the Middle Way and the Realists. The Realists, who confound existence with inherent existence, ask, if nothing exists, what do we make of the Buddha, what is the purpose of making offerings etc. The Middle Way school answers that although things do not inherently exist, they do exist; they benefit others and so forth. The Mind Only school asserts that when something exists it does so merely by mental extension. There is no external existence, all is mind. Their grounds are that external phenomena can be analysed into parts, but because there is never a final constituent particle, the appearance of external existence is an illusion. The Middle Way counters that there is external existence on the level of mere designation. Things have no intrinsic existence, but they do exist externally. They challenge the Mind Only by asserting that just as external phenomena can be broken into parts, the mind can be divided and sub-divided into moments, therefore according to their terms it should not exist. They say that external things and the mind are equally non-existent in terms of intrinsic existence. The important point is made that, of course, emptiness too is empty of intrinsic existence. Emptiness is the remedy for the darkness of the afflictive and cognitive obscurations of the mind, so the question is posed, why would someone intent on achieving omniscience quickly not meditate on it?

The Guide to the Bodhisattva’s Way of Life says that the Buddha reflected long and hard on what would be the best way to benefit sentient beings. He concluded that it was to develop the awakening mind of bodhichitta. He then strove to develop it and worked relentlessly for the welfare of sentient beings. Whether we follow the Pali or Sanskrit traditions of Buddhism our task is to develop the awakening mind. When we do so, we will find greater peace in our lives. Why is this? Because the stronger our sense of self-centredness the greater is our unease, whereas the more we are concerned about others, the more secure we feel. Self-centredness is the source of all downfalls; cherishing others is the source of all happiness and success. This is not only ethically sound, it accords with dependent arising. Following the procedures outlined in the Guide for generating the aspiring awakening mind and then the Bodhisattva vow, His Holiness advises his listeners to visualise Buddha Shakyamuni before them encircled by the teachers of the various Buddhist lineages. Around themselves they visualise suffering sentient beings. His Holiness leads a recitation of chapters 2 & 3 of the Guideas preliminaries followed by the verses of aspiration and taking the Bodhisattva vow. He concludes by recommending that his listeners review and repeat this aspiration and vow whenever they can, remarking that he himself does so every day. The 37 Practices survey the six transcendent perfections, generosity, ethics, patience, joyful effort, meditation and wisdom that are the Bodhisattva’s practice.

The Guide to the Bodhisattva’s Way of Life says that the Buddha reflected long and hard on what would be the best way to benefit sentient beings. He concluded that it was to develop the awakening mind of bodhichitta. He then strove to develop it and worked relentlessly for the welfare of sentient beings. Whether we follow the Pali or Sanskrit traditions of Buddhism our task is to develop the awakening mind. When we do so, we will find greater peace in our lives. Why is this? Because the stronger our sense of self-centredness the greater is our unease, whereas the more we are concerned about others, the more secure we feel. Self-centredness is the source of all downfalls; cherishing others is the source of all happiness and success. This is not only ethically sound, it accords with dependent arising. Following the procedures outlined in the Guide for generating the aspiring awakening mind and then the Bodhisattva vow, His Holiness advises his listeners to visualise Buddha Shakyamuni before them encircled by the teachers of the various Buddhist lineages. Around themselves they visualise suffering sentient beings. His Holiness leads a recitation of chapters 2 & 3 of the Guideas preliminaries followed by the verses of aspiration and taking the Bodhisattva vow. He concludes by recommending that his listeners review and repeat this aspiration and vow whenever they can, remarking that he himself does so every day. The 37 Practices survey the six transcendent perfections, generosity, ethics, patience, joyful effort, meditation and wisdom that are the Bodhisattva’s practice.

Initially the awakening mind of bodhichitta is aroused in meditation. But in the post meditative phase we may encounter opposing circumstances. Thogmey Sangpo explains how to transform these into factors that support our practice in the context of combatting the eight worldly concerns. The Bodhisattva also meditates on the ultimate awakening mind. In actual meditation he or she focuses on space-like emptiness, but in the post-meditational phase the focus is on illusion-like emptiness. In his discussion of emptiness, Nagarjuna challenges his opponents. He says their presentation of emptiness does not fulfil its purpose, which is to eliminate the afflictive emotions. He accuses them of foisting faults on him that arise from their own misconceptions. However, the range of different views, such as the Middle Way and Mind Only schools derive from the teaching of the compassionate Buddha who taught, skilfully addressing his listeners’ different aptitudes. His Holiness praises the following verses for their essential meaning: Whatever is dependently arisen That is explained to be emptiness. That, being a dependent designation Is itself the middle way. Since there is no phenomenon That is not dependently arising, There is no phenomenon That is not empty (of true existence).

Initially the awakening mind of bodhichitta is aroused in meditation. But in the post meditative phase we may encounter opposing circumstances. Thogmey Sangpo explains how to transform these into factors that support our practice in the context of combatting the eight worldly concerns. The Bodhisattva also meditates on the ultimate awakening mind. In actual meditation he or she focuses on space-like emptiness, but in the post-meditational phase the focus is on illusion-like emptiness. In his discussion of emptiness, Nagarjuna challenges his opponents. He says their presentation of emptiness does not fulfil its purpose, which is to eliminate the afflictive emotions. He accuses them of foisting faults on him that arise from their own misconceptions. However, the range of different views, such as the Middle Way and Mind Only schools derive from the teaching of the compassionate Buddha who taught, skilfully addressing his listeners’ different aptitudes. His Holiness praises the following verses for their essential meaning: Whatever is dependently arisen That is explained to be emptiness. That, being a dependent designation Is itself the middle way. Since there is no phenomenon That is not dependently arising, There is no phenomenon That is not empty (of true existence).

We have the precious opportunity of having found this life as a free and fortunate human being at a time when the Buddha’s teaching still exists. Nevertheless, we will die and when that happens the only help will be the imprint of the Dharma on our minds. The entry to the Dharma is taking refuge. Of the three sources of refuge, the Buddha, Dharma and Sangha, the actual refuge is the Dharma, defined as cessation or freedom from afflictive emotions and the state of realisation that brings that about. In the context of the law of causality a Bodhisattva’s practice never to commit an unwholesome deed. The aspiration for a better rebirth is something common among Buddhism and other faiths and is a means of overcoming the suffering of suffering and the suffering of change. However, seeking liberation from cyclic existence, characterised as it is by all pervasive suffering, is a Buddhist aspiration and a Bodhisattva’s practice. It is supported by the three transcendental trainings in ethics, meditative stabilisation and wisdom. Bodhisattvas generate the awakening mind that aspires to liberate all beings. They employ the seven point cause and effect instruction, or the means of exchanging self and others or the combined eleven-point meditation on generating the awakening mind.

We have the precious opportunity of having found this life as a free and fortunate human being at a time when the Buddha’s teaching still exists. Nevertheless, we will die and when that happens the only help will be the imprint of the Dharma on our minds. The entry to the Dharma is taking refuge. Of the three sources of refuge, the Buddha, Dharma and Sangha, the actual refuge is the Dharma, defined as cessation or freedom from afflictive emotions and the state of realisation that brings that about. In the context of the law of causality a Bodhisattva’s practice never to commit an unwholesome deed. The aspiration for a better rebirth is something common among Buddhism and other faiths and is a means of overcoming the suffering of suffering and the suffering of change. However, seeking liberation from cyclic existence, characterised as it is by all pervasive suffering, is a Buddhist aspiration and a Bodhisattva’s practice. It is supported by the three transcendental trainings in ethics, meditative stabilisation and wisdom. Bodhisattvas generate the awakening mind that aspires to liberate all beings. They employ the seven point cause and effect instruction, or the means of exchanging self and others or the combined eleven-point meditation on generating the awakening mind.

The Bodhisattva abandons the entanglements of homeland and seeks solitude. He or she seeks to uproot the four distorted views that see the unclean as clean, the fleeting as permanent, the miserable as happy and the selfless as intrinsically existent. Viewing the self as solid, lasting etc is the root affliction from which all disturbing emotions arise. Close as we are to our friends and possessions, at death we have to leave them. Therefore, it is the practice of a Bodhisattva to let go of this life. The true spiritual friend is one under whose influence your spiritual practice improves. Returning to Chapter 9 of the Guide there is debate between different views of reality; between the yogis who engage with the actual mode of being, and the common people who accept things as they appear; between proponents of the Middle Way and Realists. Followers of the Middle Way offer the challenge that their opponents fail to understand the purpose of emptiness, which is to undermine the afflictions and disturbing emotions. It is to uproot the four distorted views. His Holiness agrees with a listener that this is tough, exclaiming that he has spent many years grappling with the idea of emptiness. He says he doesn’t claim to have realised it, but has got a whiff of it, just as you may catch the smell of a good meal without eating it.

The Bodhisattva abandons the entanglements of homeland and seeks solitude. He or she seeks to uproot the four distorted views that see the unclean as clean, the fleeting as permanent, the miserable as happy and the selfless as intrinsically existent. Viewing the self as solid, lasting etc is the root affliction from which all disturbing emotions arise. Close as we are to our friends and possessions, at death we have to leave them. Therefore, it is the practice of a Bodhisattva to let go of this life. The true spiritual friend is one under whose influence your spiritual practice improves. Returning to Chapter 9 of the Guide there is debate between different views of reality; between the yogis who engage with the actual mode of being, and the common people who accept things as they appear; between proponents of the Middle Way and Realists. Followers of the Middle Way offer the challenge that their opponents fail to understand the purpose of emptiness, which is to undermine the afflictions and disturbing emotions. It is to uproot the four distorted views. His Holiness agrees with a listener that this is tough, exclaiming that he has spent many years grappling with the idea of emptiness. He says he doesn’t claim to have realised it, but has got a whiff of it, just as you may catch the smell of a good meal without eating it.