Dalai Lama Audio Teachings on Tibetan Buddhism Podcast

His Holiness the Dalai Lama begins the morning by bestowing the Bodhisattva vows. Once we have determined to cultivate Bodhichitta and do the Bodhisattva deeds it is appropriate to take at least the vows of aspiring Bodhichitta but today His Holiness bestows the vows of engaging Bodhichitta as well. The method is to recite three times verses 23 and 24 from Chapter 3. The assembly recites Shantideva’s seven-limb prayer, the whole of Chapters 2 and 3 as an accompaniment to the ceremony. Next His Holiness returns to the method of actually developing Bodhichitta. Mantra and recitations are not enough. We must study Shantideva’s ingenious and varied arguments and take to heart his rousing appeals and completely reverse our ordinary attitude of putting ourselves before others. His Holiness gives an intriguing glimpse of his own lifelong endeavor to understand emptiness and generate Bodhichitta and the sequence in which they struck home in him. With manifest deep feeling he definitively sets forth the key paradox, that cherishing ourselves is the gateway to everything undesired. Cherishing others instead not only works for other’s welfare but quickly fulfils our own purposes too. We achieve Buddhahood in no other way. The Bodhichitta His Holiness has so far concentrated on is conventional Bodhichitta. The Mahabodhisattvas who directly engage in clearing the obstructions to liberation and to omniscience away from their minds forever do so by applying the direct antidote of ultimate Bodhichitta, which is the non-dual wisdom of emptiness enhanced by the conventional Bodhichitta wish for enlightenment for the sake of all. His Holiness distills the essence of the ninth wisdom chapter in a succinct and effortlessly authoritative presentation of how all phenomena are dependently arisen, empty of inherent existence, mere dependently imputed. His Holiness brings the week’s uncommon glimpse into the radiant heart of conventional and ultimate Bodhichitta to a close by reciting the last Dedication chapter of Shantideva’s Guide.

His Holiness the Dalai Lama reflects on the connotations of the Sanskrit word Dharma holding, protecting and the equivalent Tibetan term chos bringing about transformation. Major religions such as Christianity speak of the protection afforded by closeness to a creator god while scientists see transformation mainly in physical terms, so Buddhist notions of protection and transformation are seen to be fruitfully different from those of either theistic religion or materialistic science. His Holiness then concludes his reading of the chapter on enthusiastic perseverance. In the presence of His Holiness and listening to Shantideva’s radiant speech the heroic Bodhisattva enterprise is no longer something far-off and improbably exalted. It becomes something assured, manifest to our eyes and ears. The profounder factors that complete the Bodhisattva ideal are still to be detailed however. Chapter 8, Meditative Concentration, begins with the call to single-pointed concentration. To achieve this state of blissful mental intensity all samsaric indulgences must be withdrawn from and foregone, His Holiness warns, as he gives his personal meditational instructions. With the mind in this serviceable state the actual stages of meditation on compassion and Bodhichitta can begin. The first is equalizing self and others.

His Holiness the Dalai Lama reflects on the connotations of the Sanskrit word Dharma holding, protecting and the equivalent Tibetan term chos bringing about transformation. Major religions such as Christianity speak of the protection afforded by closeness to a creator god while scientists see transformation mainly in physical terms, so Buddhist notions of protection and transformation are seen to be fruitfully different from those of either theistic religion or materialistic science. His Holiness then concludes his reading of the chapter on enthusiastic perseverance. In the presence of His Holiness and listening to Shantideva’s radiant speech the heroic Bodhisattva enterprise is no longer something far-off and improbably exalted. It becomes something assured, manifest to our eyes and ears. The profounder factors that complete the Bodhisattva ideal are still to be detailed however. Chapter 8, Meditative Concentration, begins with the call to single-pointed concentration. To achieve this state of blissful mental intensity all samsaric indulgences must be withdrawn from and foregone, His Holiness warns, as he gives his personal meditational instructions. With the mind in this serviceable state the actual stages of meditation on compassion and Bodhichitta can begin. The first is equalizing self and others.

His Holiness the Dalai Lama reflects on the connotations of the Sanskrit word Dharma holding, protecting and the equivalent Tibetan term chos bringing about transformation. Major religions such as Christianity speak of the protection afforded by closeness to a creator god while scientists see transformation mainly in physical terms, so Buddhist notions of protection and transformation are seen to be fruitfully different from those of either theistic religion or materialistic science. His Holiness then concludes his reading of the chapter on enthusiastic perseverance. In the presence of His Holiness and listening to Shantideva’s radiant speech the heroic Bodhisattva enterprise is no longer something far-off and improbably exalted. It becomes something assured, manifest to our eyes and ears. The profounder factors that complete the Bodhisattva ideal are still to be detailed however. Chapter 8, Meditative Concentration, begins with the call to single-pointed concentration. To achieve this state of blissful mental intensity all samsaric indulgences must be withdrawn from and foregone, His Holiness warns, as he gives his personal meditational instructions. With the mind in this serviceable state the actual stages of meditation on compassion and Bodhichitta can begin. The first is equalizing self and others.

His Holiness the Dalai Lama reflects on the connotations of the Sanskrit word Dharma holding, protecting and the equivalent Tibetan term chos bringing about transformation. Major religions such as Christianity speak of the protection afforded by closeness to a creator god while scientists see transformation mainly in physical terms, so Buddhist notions of protection and transformation are seen to be fruitfully different from those of either theistic religion or materialistic science. His Holiness then concludes his reading of the chapter on enthusiastic perseverance. In the presence of His Holiness and listening to Shantideva’s radiant speech the heroic Bodhisattva enterprise is no longer something far-off and improbably exalted. It becomes something assured, manifest to our eyes and ears. The profounder factors that complete the Bodhisattva ideal are still to be detailed however. Chapter 8, Meditative Concentration, begins with the call to single-pointed concentration. To achieve this state of blissful mental intensity all samsaric indulgences must be withdrawn from and foregone, His Holiness warns, as he gives his personal meditational instructions. With the mind in this serviceable state the actual stages of meditation on compassion and Bodhichitta can begin. The first is equalizing self and others.

Compassion, Bodhichitta and the wisdom realizing dependent arising and emptiness: In a brief introduction to the day’s teachings His Holiness the Dalai Lama highlights these three indispensable elements of the path to enlightenment, rarely presented so vividly and persuasively as in the “Guide to the Bodhisattva’s Way of Life”. His Holiness concludes Chapter 5, the chapter on patience. Anger perpetuates the cycle of violence and suffering. The practice of patience does not consist in weakly giving in to oppression but in that which squarely opposes the chief oppressor, our own anger. In Chapter 6, on enthusiastic perseverance, the obstacle is laziness, the laziness of idleness, the laziness of being distracted by the mean and trivial and lastly the laziness of putting oneself down.

Compassion, Bodhichitta and the wisdom realizing dependent arising and emptiness: In a brief introduction to the day’s teachings His Holiness the Dalai Lama highlights these three indispensable elements of the path to enlightenment, rarely presented so vividly and persuasively as in the “Guide to the Bodhisattva’s Way of Life”. His Holiness concludes Chapter 5, the chapter on patience. Anger perpetuates the cycle of violence and suffering. The practice of patience does not consist in weakly giving in to oppression but in that which squarely opposes the chief oppressor, our own anger. In Chapter 6, on enthusiastic perseverance, the obstacle is laziness, the laziness of idleness, the laziness of being distracted by the mean and trivial and lastly the laziness of putting oneself down.

Maitreya in the “Sublime Continuum” and Nagarjuna in the “Praise to Suchness” both make the challenging assertion that primordial wisdom is present within delusion. Thus His Holiness the Dalai Lam begins his discussion of the clear light level of mind. The clear light nature is the subtlest possible level of mind. His Holiness details some of the ygic feats someone with access to this level of mind is capable of. It is what transforms into the enlightened omniscient consciousness and it fashions the body of subtle form we will also have on the Buddha ground. To actualize the Buddha potential within most of us need to follow a gradual approach beginning with study of texts such as the “Guide to the Bodhisattva’s Way of Life”. His Holiness returns to the theme of vigilance which is the subject of Chapter 5. Constant alertness is needed to subdue the wild elephant of the mind and to train it in the ways of Bodhichitta. Then His Holiness brings us to the challenge of dealing with the great enemy of our own anger. This is the subject of Chapter 6, The Patience chapter, a radical tour de force in which Shantideva shows how external enemies and the situations that provoke our anger are a Bodhisattva"s best teachers, exposing the reality of ego-clinging like no other

Maitreya in the “Sublime Continuum” and Nagarjuna in the “Praise to Suchness” both make the challenging assertion that primordial wisdom is present within delusion. Thus His Holiness the Dalai Lam begins his discussion of the clear light level of mind. The clear light nature is the subtlest possible level of mind. His Holiness details some of the ygic feats someone with access to this level of mind is capable of. It is what transforms into the enlightened omniscient consciousness and it fashions the body of subtle form we will also have on the Buddha ground. To actualize the Buddha potential within most of us need to follow a gradual approach beginning with study of texts such as the “Guide to the Bodhisattva’s Way of Life”. His Holiness returns to the theme of vigilance which is the subject of Chapter 5. Constant alertness is needed to subdue the wild elephant of the mind and to train it in the ways of Bodhichitta. Then His Holiness brings us to the challenge of dealing with the great enemy of our own anger. This is the subject of Chapter 6, The Patience chapter, a radical tour de force in which Shantideva shows how external enemies and the situations that provoke our anger are a Bodhisattva"s best teachers, exposing the reality of ego-clinging like no other

Maitreya in the “Sublime Continuum” and Nagarjuna in the “Praise to Suchness” both make the challenging assertion that primordial wisdom is present within delusion. Thus His Holiness the Dalai Lam begins his discussion of the clear light level of mind. The clear light nature is the subtlest possible level of mind. His Holiness details some of the ygic feats someone with access to this level of mind is capable of. It is what transforms into the enlightened omniscient consciousness and it fashions the body of subtle form we will also have on the Buddha ground. To actualize the Buddha potential within most of us need to follow a gradual approach beginning with study of texts such as the “Guide to the Bodhisattva’s Way of Life”. His Holiness returns to the theme of vigilance which is the subject of Chapter 5. Constant alertness is needed to subdue the wild elephant of the mind and to train it in the ways of Bodhichitta. Then His Holiness brings us to the challenge of dealing with the great enemy of our own anger. This is the subject of Chapter 6, The Patience chapter, a radical tour de force in which Shantideva shows how external enemies and the situations that provoke our anger are a Bodhisattva"s best teachers, exposing the reality of ego-clinging like no other

Maitreya in the “Sublime Continuum” and Nagarjuna in the “Praise to Suchness” both make the challenging assertion that primordial wisdom is present within delusion. Thus His Holiness the Dalai Lam begins his discussion of the clear light level of mind. The clear light nature is the subtlest possible level of mind. His Holiness details some of the ygic feats someone with access to this level of mind is capable of. It is what transforms into the enlightened omniscient consciousness and it fashions the body of subtle form we will also have on the Buddha ground. To actualize the Buddha potential within most of us need to follow a gradual approach beginning with study of texts such as the “Guide to the Bodhisattva’s Way of Life”. His Holiness returns to the theme of vigilance which is the subject of Chapter 5. Constant alertness is needed to subdue the wild elephant of the mind and to train it in the ways of Bodhichitta. Then His Holiness brings us to the challenge of dealing with the great enemy of our own anger. This is the subject of Chapter 6, The Patience chapter, a radical tour de force in which Shantideva shows how external enemies and the situations that provoke our anger are a Bodhisattva"s best teachers, exposing the reality of ego-clinging like no other

In his preliminary remark His Holiness the Dalai Lama first draws attention to the multiplicity of levels and varieties of teachings within Buddhism itself and identifies the qualities they share with other worthy religions and paths of practice that have appeared in the world. Then His Holiness shows what sets Buddhism apart from those other paths, its rejection of a self-sufficient, independent self, and then he demonstrates just how the wisdom of selflessness, applied to persons and objects alike, will eradicate not just a portion, but the whole spectrum of the disturbing emotions of attachment and aversion. Presenting the remaining verses of Chapter 3 His Holiness whole heartedly endorses Shantideva’s commitment to Bodhichitta as the supreme method for arousing conducive factors and eliminating hindrances for ourselves and others. Generating Bodhichitta is a daunting task but we have the precious opportunity here and now. When shall we have it again? To remain any longer under the sway of the disturbing emotions is a terrible fate. Shantideva’s eloquent reasoning in Chapter 4 and the first movement of Chapter 5 and His Holiness’s unassuming example of what it is to vanquish the self are a uniquely inspiring and compelling combination.

In his preliminary remark His Holiness the Dalai Lama first draws attention to the multiplicity of levels and varieties of teachings within Buddhism itself and identifies the qualities they share with other worthy religions and paths of practice that have appeared in the world. Then His Holiness shows what sets Buddhism apart from those other paths, its rejection of a self-sufficient, independent self, and then he demonstrates just how the wisdom of selflessness, applied to persons and objects alike, will eradicate not just a portion, but the whole spectrum of the disturbing emotions of attachment and aversion. Presenting the remaining verses of Chapter 3 His Holiness whole heartedly endorses Shantideva’s commitment to Bodhichitta as the supreme method for arousing conducive factors and eliminating hindrances for ourselves and others. Generating Bodhichitta is a daunting task but we have the precious opportunity here and now. When shall we have it again? To remain any longer under the sway of the disturbing emotions is a terrible fate. Shantideva’s eloquent reasoning in Chapter 4 and the first movement of Chapter 5 and His Holiness’s unassuming example of what it is to vanquish the self are a uniquely inspiring and compelling combination.

In his preliminary remark His Holiness the Dalai Lama first draws attention to the multiplicity of levels and varieties of teachings within Buddhism itself and identifies the qualities they share with other worthy religions and paths of practice that have appeared in the world. Then His Holiness shows what sets Buddhism apart from those other paths, its rejection of a self-sufficient, independent self, and then he demonstrates just how the wisdom of selflessness, applied to persons and objects alike, will eradicate not just a portion, but the whole spectrum of the disturbing emotions of attachment and aversion. Presenting the remaining verses of Chapter 3 His Holiness whole heartedly endorses Shantideva’s commitment to Bodhichitta as the supreme method for arousing conducive factors and eliminating hindrances for ourselves and others. Generating Bodhichitta is a daunting task but we have the precious opportunity here and now. When shall we have it again? To remain any longer under the sway of the disturbing emotions is a terrible fate. Shantideva’s eloquent reasoning in Chapter 4 and the first movement of Chapter 5 and His Holiness’s unassuming example of what it is to vanquish the self are a uniquely inspiring and compelling combination.

In his preliminary remark His Holiness the Dalai Lama first draws attention to the multiplicity of levels and varieties of teachings within Buddhism itself and identifies the qualities they share with other worthy religions and paths of practice that have appeared in the world. Then His Holiness shows what sets Buddhism apart from those other paths, its rejection of a self-sufficient, independent self, and then he demonstrates just how the wisdom of selflessness, applied to persons and objects alike, will eradicate not just a portion, but the whole spectrum of the disturbing emotions of attachment and aversion. Presenting the remaining verses of Chapter 3 His Holiness whole heartedly endorses Shantideva’s commitment to Bodhichitta as the supreme method for arousing conducive factors and eliminating hindrances for ourselves and others. Generating Bodhichitta is a daunting task but we have the precious opportunity here and now. When shall we have it again? To remain any longer under the sway of the disturbing emotions is a terrible fate. Shantideva’s eloquent reasoning in Chapter 4 and the first movement of Chapter 5 and His Holiness’s unassuming example of what it is to vanquish the self are a uniquely inspiring and compelling combination.