Dalai Lama Audio Teachings on Tibetan Buddhism Podcast

His Holiness focuses on bodhicitta generated from the seed of compassion watered by the true wisdom that counters obsessive self-cherishing. He explains the rational for generating bodhicitta by “equalizing and exchanging” narrow egoism for a mind that cherishes others and how that replaces the causes of suffering with true joy based on verses 73-89 of Nagarjuna’s text. Turning to Kamalashila’s text, His Holiness explains the methodical process for generating an aspiration for bodhicitta and strengthening that mind into the genuine/spontaneous determination, the entrance into the Bodhisattva path.

His Holiness answers questions about methodical study of Je Tsongkhapa’s Lam Rim Chen-mo and support for His Holiness’ mission for Tibet. His Holiness begins explaining Kamalshila’s text and the requisites for developing bodhicitta. Compassion is the root, and the variety that fuels bodhicitta is generated from its complement, genuine renunciation. First, identify the source of one’s own suffering (forced cyclic rebirth of aggregates), its causes (afflictions and their karmic fruit) and cure (valid wisdom). Genuine renunciation demarcates Buddhist morality and virtue. From this, expand awareness of others’ suffering, counter narrow prejudice with equanimity, deepen gratitude towards all beings and the cherishing resolve. Remember that dharma practice is a 24-hour undertaking that is recharged in meditation and teaching sessions.

His Holiness answers questions about methodical study of Je Tsongkhapa’s Lam Rim Chen-mo and support for His Holiness’ mission for Tibet. His Holiness begins explaining Kamalshila’s text and the requisites for developing bodhicitta. Compassion is the root, and the variety that fuels bodhicitta is generated from its complement, genuine renunciation. First, identify the source of one’s own suffering (forced cyclic rebirth of aggregates), its causes (afflictions and their karmic fruit) and cure (valid wisdom). Genuine renunciation demarcates Buddhist morality and virtue. From this, expand awareness of others’ suffering, counter narrow prejudice with equanimity, deepen gratitude towards all beings and the cherishing resolve. Remember that dharma practice is a 24-hour undertaking that is recharged in meditation and teaching sessions.

At the start, His Holiness answers questions about the role of gurus on the path and antidotes to laziness. Then he continues explaining the Nagarjuna text by focusing on the harmony between the conventional and ultimate nature of phenomena and each person’s buddha nature. Emptiness does not mean non-existence. Our practical well-being is enhanced by countering the appearance of independent existence with the wisdom of dependent origination. Repeating the mantra of Amitabha as a prayer to a sky-dwelling Buddha of Boundless Light is popular, but the real Amitabha is actualized by those who realize emptiness directly with the subtlest level of consciousness. The bodhicitta mind that leads to such realization is based on valid cognition not wishful daydreaming. His Holiness then introduces Kamalashila and his text, a practical manual for implementing the Bodhisattva Path.

At the start, His Holiness answers questions about the role of gurus on the path and antidotes to laziness. Then he continues explaining the Nagarjuna text by focusing on the harmony between the conventional and ultimate nature of phenomena and each person’s buddha nature. Emptiness does not mean non-existence. Our practical well-being is enhanced by countering the appearance of independent existence with the wisdom of dependent origination. Repeating the mantra of Amitabha as a prayer to a sky-dwelling Buddha of Boundless Light is popular, but the real Amitabha is actualized by those who realize emptiness directly with the subtlest level of consciousness. The bodhicitta mind that leads to such realization is based on valid cognition not wishful daydreaming. His Holiness then introduces Kamalashila and his text, a practical manual for implementing the Bodhisattva Path.

Begins with His Holiness giving extensive answers to students’ questions about topics raised in the morning: whether the two truths are independently existent (since they are not the result of the karma or enlightened activities) and the meaning and function of valid cognition. Then His Holiness explains that Nagarjuna introduces the topic of his text (ultimate bodhicitta per the Madhyamika/Middle Way) by citing a verse from higher yoga tantra that speaks of the profound meditation by the subjective clear light (the subtlest level of a person’s consciousness and energy as meditator) and the objective clear light (the object of meditation, wisdom realizing ultimate truth). He shows how Nagarjuna engenders understanding of ultimate truth by refuting mistaken views of the self asserted by philosophies of non-Buddhist (as independent, eternal and unitary) or non-Madhyamika Buddhist tenets (as self-sufficient/substantially established and the Cittamatrin/Mind Only view that refutes subject/object duality of consciousness and external phenomena but clings to truly existent mind). His Holiness explains why only a correct understanding of ultimate bodhicitta can uproot the fundamental misperception of reality which is the root of all our sufferings.

Begins with His Holiness giving extensive answers to students’ questions about topics raised in the morning: whether the two truths are independently existent (since they are not the result of the karma or enlightened activities) and the meaning and function of valid cognition. Then His Holiness explains that Nagarjuna introduces the topic of his text (ultimate bodhicitta per the Madhyamika/Middle Way) by citing a verse from higher yoga tantra that speaks of the profound meditation by the subjective clear light (the subtlest level of a person’s consciousness and energy as meditator) and the objective clear light (the object of meditation, wisdom realizing ultimate truth). He shows how Nagarjuna engenders understanding of ultimate truth by refuting mistaken views of the self asserted by philosophies of non-Buddhist (as independent, eternal and unitary) or non-Madhyamika Buddhist tenets (as self-sufficient/substantially established and the Cittamatrin/Mind Only view that refutes subject/object duality of consciousness and external phenomena but clings to truly existent mind). His Holiness explains why only a correct understanding of ultimate bodhicitta can uproot the fundamental misperception of reality which is the root of all our sufferings.

Opens with the Chinese students reciting the Heart Sutra and a four-line dedication prayer. After welcoming the students, His Holiness gives an introductory overview of the entire path to buddhahood by commenting on the Chinese dedication prayer and a sutra verse (“Whoever sees dependent origination sees the dharma . . .”). Focusing on the unique Buddhist views of the self and the two levels of dependent origination (causal and imputational), he explains how they respectively relate to the two truths, the method and wisdom aspects of the bodhisattva path, and the rupa and dharma kayas.

Opens with the Chinese students reciting the Heart Sutra and a four-line dedication prayer. After welcoming the students, His Holiness gives an introductory overview of the entire path to buddhahood by commenting on the Chinese dedication prayer and a sutra verse (“Whoever sees dependent origination sees the dharma . . .”). Focusing on the unique Buddhist views of the self and the two levels of dependent origination (causal and imputational), he explains how they respectively relate to the two truths, the method and wisdom aspects of the bodhisattva path, and the rupa and dharma kayas.

His Holiness answers questions from the southeast Asian students.

His Holiness answers questions from the southeast Asian students.

Speaking mostly in English, His Holiness discusses the common Buddhist heritage of Asia and the value of applying Buddhism’s analysis of inter-dependent origination to international and inter-personal affairs, as well as to scientific inquiry. He explains how inter-dependent analysis undermines anger and hatred for our “enemies” and increases compassion, forgiveness and tolerance. He notes that Buddhism is not based on faith alone but is to be freely adopted after investigation. He urges Buddhists to study and implement right conduct (non-violence) and view (inter-dependence). Then His Holiness concludes the commentary on the Condensed Lam Rim verses by explaining the function and practice of the Tantric Vehicle on the path to Buddhahood. While he performs the actual ceremonies that confer the five lay precepts, generate the mind aspiring to Bodhicitta, and grant a tantric permissory initiation of Avalokiteshvara in Tibetan, His Holiness gives warm and occasionally humorous explanations of the meaning of these ceremonies in English.

Speaking mostly in English, His Holiness discusses the common Buddhist heritage of Asia and the value of applying Buddhism’s analysis of inter-dependent origination to international and inter-personal affairs, as well as to scientific inquiry. He explains how inter-dependent analysis undermines anger and hatred for our “enemies” and increases compassion, forgiveness and tolerance. He notes that Buddhism is not based on faith alone but is to be freely adopted after investigation. He urges Buddhists to study and implement right conduct (non-violence) and view (inter-dependence). Then His Holiness concludes the commentary on the Condensed Lam Rim verses by explaining the function and practice of the Tantric Vehicle on the path to Buddhahood. While he performs the actual ceremonies that confer the five lay precepts, generate the mind aspiring to Bodhicitta, and grant a tantric permissory initiation of Avalokiteshvara in Tibetan, His Holiness gives warm and occasionally humorous explanations of the meaning of these ceremonies in English.

Alternating between Tibetan and English, His Holiness continues his commentary on the traditional Lam Rim topics: the qualifications of the teacher and the student, the different scopes/aims of beings, the law of Karma, the meaning and causes of Liberation, Refuge, the Four Noble Truths and the three types of suffering, the Bodhisattva goals and practice (with reference to Je Tsongkhapa’s Three Principal Aspects of the Path and the Three Higher Trainings). In English he discusses this life’s final destination and emphasizes that real dharma practice is not simply mantra/rituals based on blind faith. He explains how to generate genuine bodhicitta by gaining conviction through study and analysis that the Great Vehicle path to enlightenment is achievable. He concludes by explaining how the profound meditation sessions on ultimate truth and the post-meditative activities of loving compassion act together as two wings propelling practitioners to enlightenment.

Alternating between Tibetan and English, His Holiness continues his commentary on the traditional Lam Rim topics: the qualifications of the teacher and the student, the different scopes/aims of beings, the law of Karma, the meaning and causes of Liberation, Refuge, the Four Noble Truths and the three types of suffering, the Bodhisattva goals and practice (with reference to Je Tsongkhapa’s Three Principal Aspects of the Path and the Three Higher Trainings). In English he discusses this life’s final destination and emphasizes that real dharma practice is not simply mantra/rituals based on blind faith. He explains how to generate genuine bodhicitta by gaining conviction through study and analysis that the Great Vehicle path to enlightenment is achievable. He concludes by explaining how the profound meditation sessions on ultimate truth and the post-meditative activities of loving compassion act together as two wings propelling practitioners to enlightenment.