Dalai Lama Audio Teachings on Tibetan Buddhism Podcast

One who has generated the awakening mind of bodhichitta is a bodhisattva. Generosity is a major part of the bodhisattva’s way of life. A teacher’s giving advice on subduing the disturbing emotions, on how to be less angry and more compassionate, is an example of generosity. Similarly, another example is the gift of fearlessness. His Holiness cites the work of various NGOs concerned with promoting world peace and others who focus on the protection of animals. Another contemporary example is the kindness of those who offer parts of their bodies, such as kidneys, corneas etc to relieve the sufferings of others. Although the Guide has no chapter on ethics, this is the focus of chapters 4 & 5 dealing with conscientiousness and alertness. What is crucial is to recognise that our real foe is our inner enemy, ignorance and the disturbing emotions. Ordinary enemies can only do us limited harm, whereas the inner enemy, disturbing emotions can trigger great danger now and in the future. Fortunately, it is a human characteristic to recognise, anticipate and forestall danger.

One who has generated the awakening mind of bodhichitta is a bodhisattva. Generosity is a major part of the bodhisattva’s way of life. A teacher’s giving advice on subduing the disturbing emotions, on how to be less angry and more compassionate, is an example of generosity. Similarly, another example is the gift of fearlessness. His Holiness cites the work of various NGOs concerned with promoting world peace and others who focus on the protection of animals. Another contemporary example is the kindness of those who offer parts of their bodies, such as kidneys, corneas etc to relieve the sufferings of others. Although the Guide has no chapter on ethics, this is the focus of chapters 4 & 5 dealing with conscientiousness and alertness. What is crucial is to recognise that our real foe is our inner enemy, ignorance and the disturbing emotions. Ordinary enemies can only do us limited harm, whereas the inner enemy, disturbing emotions can trigger great danger now and in the future. Fortunately, it is a human characteristic to recognise, anticipate and forestall danger.

One who has generated the awakening mind of bodhichitta is a bodhisattva. Generosity is a major part of the bodhisattva’s way of life. A teacher’s giving advice on subduing the disturbing emotions, on how to be less angry and more compassionate, is an example of generosity. Similarly, another example is the gift of fearlessness. His Holiness cites the work of various NGOs concerned with promoting world peace and others who focus on the protection of animals. Another contemporary example is the kindness of those who offer parts of their bodies, such as kidneys, corneas etc to relieve the sufferings of others. Although the Guide has no chapter on ethics, this is the focus of chapters 4 & 5 dealing with conscientiousness and alertness. What is crucial is to recognise that our real foe is our inner enemy, ignorance and the disturbing emotions. Ordinary enemies can only do us limited harm, whereas the inner enemy, disturbing emotions can trigger great danger now and in the future. Fortunately, it is a human characteristic to recognise, anticipate and forestall danger.

One who has generated the awakening mind of bodhichitta is a bodhisattva. Generosity is a major part of the bodhisattva’s way of life. A teacher’s giving advice on subduing the disturbing emotions, on how to be less angry and more compassionate, is an example of generosity. Similarly, another example is the gift of fearlessness. His Holiness cites the work of various NGOs concerned with promoting world peace and others who focus on the protection of animals. Another contemporary example is the kindness of those who offer parts of their bodies, such as kidneys, corneas etc to relieve the sufferings of others. Although the Guide has no chapter on ethics, this is the focus of chapters 4 & 5 dealing with conscientiousness and alertness. What is crucial is to recognise that our real foe is our inner enemy, ignorance and the disturbing emotions. Ordinary enemies can only do us limited harm, whereas the inner enemy, disturbing emotions can trigger great danger now and in the future. Fortunately, it is a human characteristic to recognise, anticipate and forestall danger.

Even the teaching of the Buddha upheld at the universities of Nalanda, Takshila and Vikramashila eventually came to an end, which vividly illustrates impermanence. Je Tsongkhapa said ignorance blinds us to reality, karma binds us in cyclic existence. A person of great capacity on the stages of the path to enlightenment is distinguished by the awakening mind of bodhichitta. To generate that, we first need equanimity, just as we need to level the ground to construct a building. Then we need to reflect on every sentient being’s having at some time been our mother, we need to recall their kindness and nurture a wish to repay it by achieving enlightenment for them. This awakening mind of bodhichitta is the supreme of all thoughts, having the potential to transform us and our practice the way an elixir transforms base metal into gold. The Guide explores the advantages of the awakening mind, how to preserve and enhance it, how it nurtures other virtues like generosity, which can range from showing others concern to offering them our bodies to do with as they please

Even the teaching of the Buddha upheld at the universities of Nalanda, Takshila and Vikramashila eventually came to an end, which vividly illustrates impermanence. Je Tsongkhapa said ignorance blinds us to reality, karma binds us in cyclic existence. A person of great capacity on the stages of the path to enlightenment is distinguished by the awakening mind of bodhichitta. To generate that, we first need equanimity, just as we need to level the ground to construct a building. Then we need to reflect on every sentient being’s having at some time been our mother, we need to recall their kindness and nurture a wish to repay it by achieving enlightenment for them. This awakening mind of bodhichitta is the supreme of all thoughts, having the potential to transform us and our practice the way an elixir transforms base metal into gold. The Guide explores the advantages of the awakening mind, how to preserve and enhance it, how it nurtures other virtues like generosity, which can range from showing others concern to offering them our bodies to do with as they please

Even the teaching of the Buddha upheld at the universities of Nalanda, Takshila and Vikramashila eventually came to an end, which vividly illustrates impermanence. Je Tsongkhapa said ignorance blinds us to reality, karma binds us in cyclic existence. A person of great capacity on the stages of the path to enlightenment is distinguished by the awakening mind of bodhichitta. To generate that, we first need equanimity, just as we need to level the ground to construct a building. Then we need to reflect on every sentient being’s having at some time been our mother, we need to recall their kindness and nurture a wish to repay it by achieving enlightenment for them. This awakening mind of bodhichitta is the supreme of all thoughts, having the potential to transform us and our practice the way an elixir transforms base metal into gold. The Guide explores the advantages of the awakening mind, how to preserve and enhance it, how it nurtures other virtues like generosity, which can range from showing others concern to offering them our bodies to do with as they please

Even the teaching of the Buddha upheld at the universities of Nalanda, Takshila and Vikramashila eventually came to an end, which vividly illustrates impermanence. Je Tsongkhapa said ignorance blinds us to reality, karma binds us in cyclic existence. A person of great capacity on the stages of the path to enlightenment is distinguished by the awakening mind of bodhichitta. To generate that, we first need equanimity, just as we need to level the ground to construct a building. Then we need to reflect on every sentient being’s having at some time been our mother, we need to recall their kindness and nurture a wish to repay it by achieving enlightenment for them. This awakening mind of bodhichitta is the supreme of all thoughts, having the potential to transform us and our practice the way an elixir transforms base metal into gold. The Guide explores the advantages of the awakening mind, how to preserve and enhance it, how it nurtures other virtues like generosity, which can range from showing others concern to offering them our bodies to do with as they please

Commenting that we all want peace and happiness, but that we have to discover how to secure them, His Holiness advises that if we have calm minds we will be able to achieve all that we want. He resumes his discussion of Essence of Refined Gold, which lays out the stages of the path to enlightenment. Stating that it is important to choose a reliable teacher, he refers to the Sakya tradition of the four valid factors: the valid founder, valid commentaries, valid teacher and valid experience. The text explains how we can make our lives meaningful, extracting the essence from this life as a free and fortunate human being, by practising the paths of persons of the three capacities. Because death is certain, but its time is unpredictable, it is urgent that we consider what gives rise to favourable rebirth. Following the paths of persons of the three capacities, not only do we need to practise what the Buddha taught, but we need to practice it now. How do we do begin By identifying suffering and severing its causes, mindful that only an understanding of selflessness undermines the ignorance that is the root of suffering.

Commenting that we all want peace and happiness, but that we have to discover how to secure them, His Holiness advises that if we have calm minds we will be able to achieve all that we want. He resumes his discussion of Essence of Refined Gold, which lays out the stages of the path to enlightenment. Stating that it is important to choose a reliable teacher, he refers to the Sakya tradition of the four valid factors: the valid founder, valid commentaries, valid teacher and valid experience. The text explains how we can make our lives meaningful, extracting the essence from this life as a free and fortunate human being, by practising the paths of persons of the three capacities. Because death is certain, but its time is unpredictable, it is urgent that we consider what gives rise to favourable rebirth. Following the paths of persons of the three capacities, not only do we need to practise what the Buddha taught, but we need to practice it now. How do we do begin By identifying suffering and severing its causes, mindful that only an understanding of selflessness undermines the ignorance that is the root of suffering.

Commenting that we all want peace and happiness, but that we have to discover how to secure them, His Holiness advises that if we have calm minds we will be able to achieve all that we want. He resumes his discussion of Essence of Refined Gold, which lays out the stages of the path to enlightenment. Stating that it is important to choose a reliable teacher, he refers to the Sakya tradition of the four valid factors: the valid founder, valid commentaries, valid teacher and valid experience. The text explains how we can make our lives meaningful, extracting the essence from this life as a free and fortunate human being, by practising the paths of persons of the three capacities. Because death is certain, but its time is unpredictable, it is urgent that we consider what gives rise to favourable rebirth. Following the paths of persons of the three capacities, not only do we need to practise what the Buddha taught, but we need to practice it now. How do we do begin By identifying suffering and severing its causes, mindful that only an understanding of selflessness undermines the ignorance that is the root of suffering.

Commenting that we all want peace and happiness, but that we have to discover how to secure them, His Holiness advises that if we have calm minds we will be able to achieve all that we want. He resumes his discussion of Essence of Refined Gold, which lays out the stages of the path to enlightenment. Stating that it is important to choose a reliable teacher, he refers to the Sakya tradition of the four valid factors: the valid founder, valid commentaries, valid teacher and valid experience. The text explains how we can make our lives meaningful, extracting the essence from this life as a free and fortunate human being, by practising the paths of persons of the three capacities. Because death is certain, but its time is unpredictable, it is urgent that we consider what gives rise to favourable rebirth. Following the paths of persons of the three capacities, not only do we need to practise what the Buddha taught, but we need to practice it now. How do we do begin By identifying suffering and severing its causes, mindful that only an understanding of selflessness undermines the ignorance that is the root of suffering.

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.

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.

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.