Dalai Lama Audio Teachings on Tibetan Buddhism Podcast

The principal point of Ngulchu Gyalsey Thogme Sangpo’s 37 Practices of a Bodhisattva is to outline what needs to be put into action. It is not a text concerning mere intellectual understanding. The salutation is to the lama inseparable from Avalokiteshvara, who on the one hand embodies wisdom, seeing that all phenomena neither come nor go. On the other hand he embodies deep compassion for sentient beings seeking to overcome suffering. This compassion is not simply spontaneous, but the result of steady practice over 3 countless aeons. Buddhahood is achieved on the basis of causes and conditions. What are they? All sentient beings possess buddha nature or the primordial mind, but they need to follow a path to eliminate the defilements that obscure it. Path implies something that brings about change. It is because there is change that we can purify our minds. Just as with the opposing forces of hot and cold, if one increases, the other diminishes, so as virtue increases, unwholesome action declines. Life as a free and fortunate human being is precious because of the human capacity to analyse and act upon the conclusion

The principal point of Ngulchu Gyalsey Thogme Sangpo’s 37 Practices of a Bodhisattva is to outline what needs to be put into action. It is not a text concerning mere intellectual understanding. The salutation is to the lama inseparable from Avalokiteshvara, who on the one hand embodies wisdom, seeing that all phenomena neither come nor go. On the other hand he embodies deep compassion for sentient beings seeking to overcome suffering. This compassion is not simply spontaneous, but the result of steady practice over 3 countless aeons. Buddhahood is achieved on the basis of causes and conditions. What are they? All sentient beings possess buddha nature or the primordial mind, but they need to follow a path to eliminate the defilements that obscure it. Path implies something that brings about change. It is because there is change that we can purify our minds. Just as with the opposing forces of hot and cold, if one increases, the other diminishes, so as virtue increases, unwholesome action declines. Life as a free and fortunate human being is precious because of the human capacity to analyse and act upon the conclusion

Turning to Nagarjuna’s Fundamental Wisdom His Holiness discusses the Two Truths, conventional and ultimate truth. He goes on to explain the Twelve Links of Dependent Arising, a clear presentation of how ignorance is the source of sentient beings being caught in cyclic existence. Action motivated by ignorance leads to suffering. However, the process can also be reversed, by coming to a proper understanding of reality ignorance is overcome and liberation achieved. With the end of ignorance, suffering ceases. Crucial to understanding reality is examining how the self appears to the mind. Does the self exist as it appears, complete, autonomous and so forth? On the other hand, if the self does not exist as it appears, what is the status of the phenomena that are its possessions? Nagarjuna asserts that the self exists, but the question is how it exists? He examines this in relation to the Buddha. Selflessness concerns the person’s designation on the basis of the psycho-physical aggregates.

Turning to Nagarjuna’s Fundamental Wisdom His Holiness discusses the Two Truths, conventional and ultimate truth. He goes on to explain the Twelve Links of Dependent Arising, a clear presentation of how ignorance is the source of sentient beings being caught in cyclic existence. Action motivated by ignorance leads to suffering. However, the process can also be reversed, by coming to a proper understanding of reality ignorance is overcome and liberation achieved. With the end of ignorance, suffering ceases. Crucial to understanding reality is examining how the self appears to the mind. Does the self exist as it appears, complete, autonomous and so forth? On the other hand, if the self does not exist as it appears, what is the status of the phenomena that are its possessions? Nagarjuna asserts that the self exists, but the question is how it exists? He examines this in relation to the Buddha. Selflessness concerns the person’s designation on the basis of the psycho-physical aggregates.

Following customary greetings His Holiness the Dalai Lama confirms that he intends to teach the 9th Chapter of Shantideva’s Guide to the Bodhisattva’s Way of Life, certain chapters from Nagarjuna’s Fundamental Wisdom of the Middle Way, and for the practical element, Thogme Sangpo’s 37 Practices of a Bodhisattva. His Holiness clarifies that of the major religious traditions to have emerged over the last 3000 years, Buddhism is a tradition that employs reason to support faith. A key to this is that the happiness we seek is related to our understanding of reality, whereas all suffering is related to ignorance. He remarks that while the Buddha’s teachings were preserved in India in the Pali and Sanskrit languages, both traditions were studied and preserved at Nalanda University and Tibet was heir to the Nalanda tradition. Although there were ancient links between Tibet and Korea, they lapsed, so it is encouraging that since the end of the last century they have been revived. The intent of these teachings on wisdom is to understand the disparity between appearance and reality.

Following customary greetings His Holiness the Dalai Lama confirms that he intends to teach the 9th Chapter of Shantideva’s Guide to the Bodhisattva’s Way of Life, certain chapters from Nagarjuna’s Fundamental Wisdom of the Middle Way, and for the practical element, Thogme Sangpo’s 37 Practices of a Bodhisattva. His Holiness clarifies that of the major religious traditions to have emerged over the last 3000 years, Buddhism is a tradition that employs reason to support faith. A key to this is that the happiness we seek is related to our understanding of reality, whereas all suffering is related to ignorance. He remarks that while the Buddha’s teachings were preserved in India in the Pali and Sanskrit languages, both traditions were studied and preserved at Nalanda University and Tibet was heir to the Nalanda tradition. Although there were ancient links between Tibet and Korea, they lapsed, so it is encouraging that since the end of the last century they have been revived. The intent of these teachings on wisdom is to understand the disparity between appearance and reality.

Today His Holiness started by reading from the 1,000 Songs of Milarepa. In Milarepa’s final instruction to Gompopa, he lifted his lower garment, exposing his bottom. It was hard and calloused, from extensive sitting in meditation. This means all instructions are to be used for meditation. This final instruction from Milarepa is very moving for His Holiness. In Japan, His Holiness saw the statue (on tour) of the Buddha during his six years of austerity and meditation. Seeing this statue of the Buddha, emaciated and in deep concentration, was a true instruction for His Holiness. To meditate upon the instructions of the mind of enlightenment, we must do so in a very systematic way. Eventually, the spontaneously arising mind of enlightenment will be achieved. We need effort in order to cultivate bodhichitta. For this, we need conviction. And for this, we need to study the systematic instructions, from reliable texts, knowing the exact order of the instructions. Using the Compendium, His Holiness then gave the ceremony of taking both the aspiring and engaging bodhichitta together. To take this bodhichitta ceremony on a regular basis is so helpful, His Holiness emphasized. Repeat the ritual one, three, or as many times as needed, in order to produce a moving experience within you. When you feel that indeed I am now generating bodhichitta in order to benefit all beings, then take the bodhisattva vow. Then His Holiness finished the transmission of both the Compendium and the Guide. From chapter 10 of the Guide: As long as space endures And for as long as living beings remain, May I too remain To dispel the misery of the world.

Today His Holiness started by reading from the 1,000 Songs of Milarepa. In Milarepa’s final instruction to Gompopa, he lifted his lower garment, exposing his bottom. It was hard and calloused, from extensive sitting in meditation. This means all instructions are to be used for meditation. This final instruction from Milarepa is very moving for His Holiness. In Japan, His Holiness saw the statue (on tour) of the Buddha during his six years of austerity and meditation. Seeing this statue of the Buddha, emaciated and in deep concentration, was a true instruction for His Holiness. To meditate upon the instructions of the mind of enlightenment, we must do so in a very systematic way. Eventually, the spontaneously arising mind of enlightenment will be achieved. We need effort in order to cultivate bodhichitta. For this, we need conviction. And for this, we need to study the systematic instructions, from reliable texts, knowing the exact order of the instructions. Using the Compendium, His Holiness then gave the ceremony of taking both the aspiring and engaging bodhichitta together. To take this bodhichitta ceremony on a regular basis is so helpful, His Holiness emphasized. Repeat the ritual one, three, or as many times as needed, in order to produce a moving experience within you. When you feel that indeed I am now generating bodhichitta in order to benefit all beings, then take the bodhisattva vow. Then His Holiness finished the transmission of both the Compendium and the Guide. From chapter 10 of the Guide: As long as space endures And for as long as living beings remain, May I too remain To dispel the misery of the world.

Today His Holiness started by reading from the 1,000 Songs of Milarepa. In Milarepa’s final instruction to Gompopa, he lifted his lower garment, exposing his bottom. It was hard and calloused, from extensive sitting in meditation. This means all instructions are to be used for meditation. This final instruction from Milarepa is very moving for His Holiness. In Japan, His Holiness saw the statue (on tour) of the Buddha during his six years of austerity and meditation. Seeing this statue of the Buddha, emaciated and in deep concentration, was a true instruction for His Holiness. To meditate upon the instructions of the mind of enlightenment, we must do so in a very systematic way. Eventually, the spontaneously arising mind of enlightenment will be achieved. We need effort in order to cultivate bodhichitta. For this, we need conviction. And for this, we need to study the systematic instructions, from reliable texts, knowing the exact order of the instructions. Using the Compendium, His Holiness then gave the ceremony of taking both the aspiring and engaging bodhichitta together. To take this bodhichitta ceremony on a regular basis is so helpful, His Holiness emphasized. Repeat the ritual one, three, or as many times as needed, in order to produce a moving experience within you. When you feel that indeed I am now generating bodhichitta in order to benefit all beings, then take the bodhisattva vow. Then His Holiness finished the transmission of both the Compendium and the Guide. From chapter 10 of the Guide: As long as space endures And for as long as living beings remain, May I too remain To dispel the misery of the world.

Today His Holiness started by reading from the 1,000 Songs of Milarepa. In Milarepa’s final instruction to Gompopa, he lifted his lower garment, exposing his bottom. It was hard and calloused, from extensive sitting in meditation. This means all instructions are to be used for meditation. This final instruction from Milarepa is very moving for His Holiness. In Japan, His Holiness saw the statue (on tour) of the Buddha during his six years of austerity and meditation. Seeing this statue of the Buddha, emaciated and in deep concentration, was a true instruction for His Holiness. To meditate upon the instructions of the mind of enlightenment, we must do so in a very systematic way. Eventually, the spontaneously arising mind of enlightenment will be achieved. We need effort in order to cultivate bodhichitta. For this, we need conviction. And for this, we need to study the systematic instructions, from reliable texts, knowing the exact order of the instructions. Using the Compendium, His Holiness then gave the ceremony of taking both the aspiring and engaging bodhichitta together. To take this bodhichitta ceremony on a regular basis is so helpful, His Holiness emphasized. Repeat the ritual one, three, or as many times as needed, in order to produce a moving experience within you. When you feel that indeed I am now generating bodhichitta in order to benefit all beings, then take the bodhisattva vow. Then His Holiness finished the transmission of both the Compendium and the Guide. From chapter 10 of the Guide: As long as space endures And for as long as living beings remain, May I too remain To dispel the misery of the world.

Today His Holiness began by reading from the Songs of Milarepa. He then began teaching the introduction to the ninth chapter on wisdom of the Guide. As is said in the Heart Sutra, all the Buddhas of the past, present, and future achieved Enlightenment through following this same wisdom of emptiness. The wisdom realizing emptiness is the only gateway to enlightenment. Samsara arises from disturbing emotions. Disturbing emotions arise from distorted thoughts. Distorted thoughts arise from grasping onto intrinsic existence. It is only the wisdom realizing emptiness which eradicates the grasping onto intrinsic existence, thus eliminating rebirth in samsara, and allowing for full enlightenment. In order to understand the subtle emptiness, one must understand the subtle dependent origination, that is, the dependent designation. The understanding that all things exist through mere designation. While as sentient beings, equipoise and the post equipoise states are sequential. It is only when we are fully enlightened that they occur simultaneously. Benefiting others is the motivation to seek enlightenment for all sentient beings. So, bodhichitta, the mind of enlightenment, is the quintessential instruction. The enlightened state has access to all phenomena simultaneously. Guhyasamaja tantra states that Buddhahood is not owned by someone else. Therefore, it is not that someone else can bestow enlightenment upon you. Rather, it comes through your own effort of meditating upon emptiness. When we manifest the primordial clear light mind without wavering, that is enlightenment. This is the most subtle mind, absorbed in emptiness. Then His Holiness continued reading from the Compendium. Following that, in less than a day, His Holiness completed teaching the ninth chapter on wisdom from the Guide. What is reality? Around 3000 years ago in India, some believed that the self was solid, and intrinsically existing. Then came the Buddha. He said that no such self existed. If all things are empty of intrinsic existence, then why did the Buddha teach impermanence? This was to gradually ripen beings� minds to eventually understand the wisdom realizing emptiness. How do we distinguish an illusory man from a man? Neither exists at it appears. That is, neither exists independently. However, an illusory man is refuted by another valid mind. Then how do we distinguish nominal existence (existing by mere name and thought), from non-existence? For example, a snake versus a coiled rope perceived as a snake. Again, they are equal in that both lack intrinsic existence. But, the rope-snake is refuted by another valid cognition. Not so for the snake. It is only through deep reflection upon this dependent origination that we can understand dependent designation. Everything, then, may appear like watching a movie, there is nothing solid there. This is powerful equipment for reducing negativities, and enhancing positive qualities. Dependent origination is praised as the kind of reasoning to establish the emptiness of intrinsic existence.

Today His Holiness began by reading from the Songs of Milarepa. He then began teaching the introduction to the ninth chapter on wisdom of the Guide. As is said in the Heart Sutra, all the Buddhas of the past, present, and future achieved Enlightenment through following this same wisdom of emptiness. The wisdom realizing emptiness is the only gateway to enlightenment. Samsara arises from disturbing emotions. Disturbing emotions arise from distorted thoughts. Distorted thoughts arise from grasping onto intrinsic existence. It is only the wisdom realizing emptiness which eradicates the grasping onto intrinsic existence, thus eliminating rebirth in samsara, and allowing for full enlightenment. In order to understand the subtle emptiness, one must understand the subtle dependent origination, that is, the dependent designation. The understanding that all things exist through mere designation. While as sentient beings, equipoise and the post equipoise states are sequential. It is only when we are fully enlightened that they occur simultaneously. Benefiting others is the motivation to seek enlightenment for all sentient beings. So, bodhichitta, the mind of enlightenment, is the quintessential instruction. The enlightened state has access to all phenomena simultaneously. Guhyasamaja tantra states that Buddhahood is not owned by someone else. Therefore, it is not that someone else can bestow enlightenment upon you. Rather, it comes through your own effort of meditating upon emptiness. When we manifest the primordial clear light mind without wavering, that is enlightenment. This is the most subtle mind, absorbed in emptiness. Then His Holiness continued reading from the Compendium. Following that, in less than a day, His Holiness completed teaching the ninth chapter on wisdom from the Guide. What is reality? Around 3000 years ago in India, some believed that the self was solid, and intrinsically existing. Then came the Buddha. He said that no such self existed. If all things are empty of intrinsic existence, then why did the Buddha teach impermanence? This was to gradually ripen beings� minds to eventually understand the wisdom realizing emptiness. How do we distinguish an illusory man from a man? Neither exists at it appears. That is, neither exists independently. However, an illusory man is refuted by another valid mind. Then how do we distinguish nominal existence (existing by mere name and thought), from non-existence? For example, a snake versus a coiled rope perceived as a snake. Again, they are equal in that both lack intrinsic existence. But, the rope-snake is refuted by another valid cognition. Not so for the snake. It is only through deep reflection upon this dependent origination that we can understand dependent designation. Everything, then, may appear like watching a movie, there is nothing solid there. This is powerful equipment for reducing negativities, and enhancing positive qualities. Dependent origination is praised as the kind of reasoning to establish the emptiness of intrinsic existence.

Today His Holiness began by reading from the Songs of Milarepa. He then began teaching the introduction to the ninth chapter on wisdom of the Guide. As is said in the Heart Sutra, all the Buddhas of the past, present, and future achieved Enlightenment through following this same wisdom of emptiness. The wisdom realizing emptiness is the only gateway to enlightenment. Samsara arises from disturbing emotions. Disturbing emotions arise from distorted thoughts. Distorted thoughts arise from grasping onto intrinsic existence. It is only the wisdom realizing emptiness which eradicates the grasping onto intrinsic existence, thus eliminating rebirth in samsara, and allowing for full enlightenment. In order to understand the subtle emptiness, one must understand the subtle dependent origination, that is, the dependent designation. The understanding that all things exist through mere designation. While as sentient beings, equipoise and the post equipoise states are sequential. It is only when we are fully enlightened that they occur simultaneously. Benefiting others is the motivation to seek enlightenment for all sentient beings. So, bodhichitta, the mind of enlightenment, is the quintessential instruction. The enlightened state has access to all phenomena simultaneously. Guhyasamaja tantra states that Buddhahood is not owned by someone else. Therefore, it is not that someone else can bestow enlightenment upon you. Rather, it comes through your own effort of meditating upon emptiness. When we manifest the primordial clear light mind without wavering, that is enlightenment. This is the most subtle mind, absorbed in emptiness. Then His Holiness continued reading from the Compendium. Following that, in less than a day, His Holiness completed teaching the ninth chapter on wisdom from the Guide. What is reality? Around 3000 years ago in India, some believed that the self was solid, and intrinsically existing. Then came the Buddha. He said that no such self existed. If all things are empty of intrinsic existence, then why did the Buddha teach impermanence? This was to gradually ripen beings� minds to eventually understand the wisdom realizing emptiness. How do we distinguish an illusory man from a man? Neither exists at it appears. That is, neither exists independently. However, an illusory man is refuted by another valid mind. Then how do we distinguish nominal existence (existing by mere name and thought), from non-existence? For example, a snake versus a coiled rope perceived as a snake. Again, they are equal in that both lack intrinsic existence. But, the rope-snake is refuted by another valid cognition. Not so for the snake. It is only through deep reflection upon this dependent origination that we can understand dependent designation. Everything, then, may appear like watching a movie, there is nothing solid there. This is powerful equipment for reducing negativities, and enhancing positive qualities. Dependent origination is praised as the kind of reasoning to establish the emptiness of intrinsic existence.

Today His Holiness began by reading from the Songs of Milarepa. He then began teaching the introduction to the ninth chapter on wisdom of the Guide. As is said in the Heart Sutra, all the Buddhas of the past, present, and future achieved Enlightenment through following this same wisdom of emptiness. The wisdom realizing emptiness is the only gateway to enlightenment. Samsara arises from disturbing emotions. Disturbing emotions arise from distorted thoughts. Distorted thoughts arise from grasping onto intrinsic existence. It is only the wisdom realizing emptiness which eradicates the grasping onto intrinsic existence, thus eliminating rebirth in samsara, and allowing for full enlightenment. In order to understand the subtle emptiness, one must understand the subtle dependent origination, that is, the dependent designation. The understanding that all things exist through mere designation. While as sentient beings, equipoise and the post equipoise states are sequential. It is only when we are fully enlightened that they occur simultaneously. Benefiting others is the motivation to seek enlightenment for all sentient beings. So, bodhichitta, the mind of enlightenment, is the quintessential instruction. The enlightened state has access to all phenomena simultaneously. Guhyasamaja tantra states that Buddhahood is not owned by someone else. Therefore, it is not that someone else can bestow enlightenment upon you. Rather, it comes through your own effort of meditating upon emptiness. When we manifest the primordial clear light mind without wavering, that is enlightenment. This is the most subtle mind, absorbed in emptiness. Then His Holiness continued reading from the Compendium. Following that, in less than a day, His Holiness completed teaching the ninth chapter on wisdom from the Guide. What is reality? Around 3000 years ago in India, some believed that the self was solid, and intrinsically existing. Then came the Buddha. He said that no such self existed. If all things are empty of intrinsic existence, then why did the Buddha teach impermanence? This was to gradually ripen beings� minds to eventually understand the wisdom realizing emptiness. How do we distinguish an illusory man from a man? Neither exists at it appears. That is, neither exists independently. However, an illusory man is refuted by another valid mind. Then how do we distinguish nominal existence (existing by mere name and thought), from non-existence? For example, a snake versus a coiled rope perceived as a snake. Again, they are equal in that both lack intrinsic existence. But, the rope-snake is refuted by another valid cognition. Not so for the snake. It is only through deep reflection upon this dependent origination that we can understand dependent designation. Everything, then, may appear like watching a movie, there is nothing solid there. This is powerful equipment for reducing negativities, and enhancing positive qualities. Dependent origination is praised as the kind of reasoning to establish the emptiness of intrinsic existence.

Commenting on Shantideva’s exhaustive exposition of the Bodhisattva’s way of life in the Guide and the Compendium, His Holiness observed that a Bodhisattva responds even to an enemy with nothing but compassion. The awakening mind of bodhichitta arouses delight in whoever comes across someone who has cultivated it. What’s more His Holiness explains, compassion and love are necessary for our very survival. He offered the example of children. Those who meet with compassionate teachers tend to succeed in their studies. Those who grow up in compassionate families become mature and balanced adults. Coming from a loving environment children can meet any challenge. On the other hand those who grow up without love and compassion in their environment are unable to relate intimately and affectionately with others, which predisposes them to later bouts of loneliness. This is why living beings need love and compassion. His Holiness extolled the awakening mind as the most perfect mental faculty, perfect for helping other beings. He repeated that everyone pays respect to those in whom the awakening mind is present and that the Buddhas are pleased. Shantideva’s advice for developing it also explains how to cultivate single-pointed meditation with clarity and alertness, free from distractions and thoughts of desire. As Milarepa’s biography shows, to achieve this it is an advantage to remain in solitude.