Dalai Lama Audio Teachings on Tibetan Buddhism Podcast

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.

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.

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.

Citing Je Tsongkhapa, His Holiness pointed out that if we do not recognise that we experience suffering or that its causes are the disturbing emotions, we will not attempt to put an end to them. Without a wish to be free, we will not try to transcend suffering. As long as disturbing emotions afflicts us, they will give rise to yet more disturbing emotions. Even this life as a free and fortunate human being, which affords us great opportunities for change, is derived from disturbing emotions as the twelve links of dependent arising make clear. However, the subtlest mind has not been afflicted by them, nor has it been defiled by them. From this we can conclude that disturbing emotions can be overcome and we can become free. This is the essence of Buddhist practice. He said that the awakening mind that is an aspiration for enlightenment and for the fulfilment of others’ interests is enhanced by great compassion. To really generate compassion we need to focus on the subtlest of the three aspects of suffering, all-pervasive suffering, the predisposition of living beings to be under the sway of disturbing emotions and negative thoughts that mean they continually encounter suffering. When reading about Patience in the Guide, His Holiness spoke of a man he met in Northern Ireland who had been shot and blinded who, completely without animosity to his assailant, displayed the kind of forbearing patience to which Shantideva refers.

Citing Je Tsongkhapa, His Holiness pointed out that if we do not recognise that we experience suffering or that its causes are the disturbing emotions, we will not attempt to put an end to them. Without a wish to be free, we will not try to transcend suffering. As long as disturbing emotions afflicts us, they will give rise to yet more disturbing emotions. Even this life as a free and fortunate human being, which affords us great opportunities for change, is derived from disturbing emotions as the twelve links of dependent arising make clear. However, the subtlest mind has not been afflicted by them, nor has it been defiled by them. From this we can conclude that disturbing emotions can be overcome and we can become free. This is the essence of Buddhist practice. He said that the awakening mind that is an aspiration for enlightenment and for the fulfilment of others’ interests is enhanced by great compassion. To really generate compassion we need to focus on the subtlest of the three aspects of suffering, all-pervasive suffering, the predisposition of living beings to be under the sway of disturbing emotions and negative thoughts that mean they continually encounter suffering. When reading about Patience in the Guide, His Holiness spoke of a man he met in Northern Ireland who had been shot and blinded who, completely without animosity to his assailant, displayed the kind of forbearing patience to which Shantideva refers.

Citing Je Tsongkhapa, His Holiness pointed out that if we do not recognise that we experience suffering or that its causes are the disturbing emotions, we will not attempt to put an end to them. Without a wish to be free, we will not try to transcend suffering. As long as disturbing emotions afflicts us, they will give rise to yet more disturbing emotions. Even this life as a free and fortunate human being, which affords us great opportunities for change, is derived from disturbing emotions as the twelve links of dependent arising make clear. However, the subtlest mind has not been afflicted by them, nor has it been defiled by them. From this we can conclude that disturbing emotions can be overcome and we can become free. This is the essence of Buddhist practice. He said that the awakening mind that is an aspiration for enlightenment and for the fulfilment of others’ interests is enhanced by great compassion. To really generate compassion we need to focus on the subtlest of the three aspects of suffering, all-pervasive suffering, the predisposition of living beings to be under the sway of disturbing emotions and negative thoughts that mean they continually encounter suffering. When reading about Patience in the Guide, His Holiness spoke of a man he met in Northern Ireland who had been shot and blinded who, completely without animosity to his assailant, displayed the kind of forbearing patience to which Shantideva refers.

Citing Je Tsongkhapa, His Holiness pointed out that if we do not recognise that we experience suffering or that its causes are the disturbing emotions, we will not attempt to put an end to them. Without a wish to be free, we will not try to transcend suffering. As long as disturbing emotions afflicts us, they will give rise to yet more disturbing emotions. Even this life as a free and fortunate human being, which affords us great opportunities for change, is derived from disturbing emotions as the twelve links of dependent arising make clear. However, the subtlest mind has not been afflicted by them, nor has it been defiled by them. From this we can conclude that disturbing emotions can be overcome and we can become free. This is the essence of Buddhist practice. He said that the awakening mind that is an aspiration for enlightenment and for the fulfilment of others’ interests is enhanced by great compassion. To really generate compassion we need to focus on the subtlest of the three aspects of suffering, all-pervasive suffering, the predisposition of living beings to be under the sway of disturbing emotions and negative thoughts that mean they continually encounter suffering. When reading about Patience in the Guide, His Holiness spoke of a man he met in Northern Ireland who had been shot and blinded who, completely without animosity to his assailant, displayed the kind of forbearing patience to which Shantideva refers.

Prior to his reading of Shantideva’s texts, His Holiness focussed on causality, the functioning of cause and effect. He distinguished two aspects: karma and natural law. Dependence on causes and conditions is a natural law. However, when thought and motivation are present, as is the case with the actions of sentient beings, karma comes about. Karmic actions are positive if they give rise to benefit and happiness and negative when instead they disturb other beings. His Holiness clarified that karma is complex and can be discussed in great detail, but only a Buddha understands its subtlest ramifications. He stressed that what is important in practice for monks, nuns and lay people alike, is to avoid doing the ten unwholesome actions. Among these wrong view is particularly powerful. If, however, we take the Buddhist concept of dependent arising into account we will view our situation and conduct more holistically. We will consider the consequences and implications of our actions before we do them. On the other hand, we may also appreciate that sometimes it is wise to undergo a small suffering if doing so will allay a greater pain.

Prior to his reading of Shantideva’s texts, His Holiness focussed on causality, the functioning of cause and effect. He distinguished two aspects: karma and natural law. Dependence on causes and conditions is a natural law. However, when thought and motivation are present, as is the case with the actions of sentient beings, karma comes about. Karmic actions are positive if they give rise to benefit and happiness and negative when instead they disturb other beings. His Holiness clarified that karma is complex and can be discussed in great detail, but only a Buddha understands its subtlest ramifications. He stressed that what is important in practice for monks, nuns and lay people alike, is to avoid doing the ten unwholesome actions. Among these wrong view is particularly powerful. If, however, we take the Buddhist concept of dependent arising into account we will view our situation and conduct more holistically. We will consider the consequences and implications of our actions before we do them. On the other hand, we may also appreciate that sometimes it is wise to undergo a small suffering if doing so will allay a greater pain.

Prior to his reading of Shantideva’s texts, His Holiness focussed on causality, the functioning of cause and effect. He distinguished two aspects: karma and natural law. Dependence on causes and conditions is a natural law. However, when thought and motivation are present, as is the case with the actions of sentient beings, karma comes about. Karmic actions are positive if they give rise to benefit and happiness and negative when instead they disturb other beings. His Holiness clarified that karma is complex and can be discussed in great detail, but only a Buddha understands its subtlest ramifications. He stressed that what is important in practice for monks, nuns and lay people alike, is to avoid doing the ten unwholesome actions. Among these wrong view is particularly powerful. If, however, we take the Buddhist concept of dependent arising into account we will view our situation and conduct more holistically. We will consider the consequences and implications of our actions before we do them. On the other hand, we may also appreciate that sometimes it is wise to undergo a small suffering if doing so will allay a greater pain.

Prior to his reading of Shantideva’s texts, His Holiness focussed on causality, the functioning of cause and effect. He distinguished two aspects: karma and natural law. Dependence on causes and conditions is a natural law. However, when thought and motivation are present, as is the case with the actions of sentient beings, karma comes about. Karmic actions are positive if they give rise to benefit and happiness and negative when instead they disturb other beings. His Holiness clarified that karma is complex and can be discussed in great detail, but only a Buddha understands its subtlest ramifications. He stressed that what is important in practice for monks, nuns and lay people alike, is to avoid doing the ten unwholesome actions. Among these wrong view is particularly powerful. If, however, we take the Buddhist concept of dependent arising into account we will view our situation and conduct more holistically. We will consider the consequences and implications of our actions before we do them. On the other hand, we may also appreciate that sometimes it is wise to undergo a small suffering if doing so will allay a greater pain.

His Holiness the Dalai Lama opened by saying that the mind has an aptitude for change. This is why it is important that we try to take advantage of our opportunity and work to transform our minds. Everyone experiences a wish for happiness and dislikes being unhappy. Unhappiness results from having an undisciplined mind, but the mere presence of knowledge does not rectify this. Our distorted view of reality is countered by thinking about aspects of wisdom, such as impermanence, the nature of suffering, selflessness, and the peace that is liberation. Our lack of warm-heartedness is countered by positive emotions such as love and compassion. Disturbing emotions are the source of our problems and they arise because of ignorance. We need wisdom, an understanding of reality to counter ignorance. As a basis for wisdom, we need concentration and the foundation of that is discipline. His Holiness commented that the Compendium’s approach to ethical discipline is more from a protective point of view, whereas in the Guide the focus is more on personal improvement. Alertness or awareness is the key to making progress in this.

His Holiness the Dalai Lama opened by saying that the mind has an aptitude for change. This is why it is important that we try to take advantage of our opportunity and work to transform our minds. Everyone experiences a wish for happiness and dislikes being unhappy. Unhappiness results from having an undisciplined mind, but the mere presence of knowledge does not rectify this. Our distorted view of reality is countered by thinking about aspects of wisdom, such as impermanence, the nature of suffering, selflessness, and the peace that is liberation. Our lack of warm-heartedness is countered by positive emotions such as love and compassion. Disturbing emotions are the source of our problems and they arise because of ignorance. We need wisdom, an understanding of reality to counter ignorance. As a basis for wisdom, we need concentration and the foundation of that is discipline. His Holiness commented that the Compendium’s approach to ethical discipline is more from a protective point of view, whereas in the Guide the focus is more on personal improvement. Alertness or awareness is the key to making progress in this.

His Holiness the Dalai Lama opened by saying that the mind has an aptitude for change. This is why it is important that we try to take advantage of our opportunity and work to transform our minds. Everyone experiences a wish for happiness and dislikes being unhappy. Unhappiness results from having an undisciplined mind, but the mere presence of knowledge does not rectify this. Our distorted view of reality is countered by thinking about aspects of wisdom, such as impermanence, the nature of suffering, selflessness, and the peace that is liberation. Our lack of warm-heartedness is countered by positive emotions such as love and compassion. Disturbing emotions are the source of our problems and they arise because of ignorance. We need wisdom, an understanding of reality to counter ignorance. As a basis for wisdom, we need concentration and the foundation of that is discipline. His Holiness commented that the Compendium’s approach to ethical discipline is more from a protective point of view, whereas in the Guide the focus is more on personal improvement. Alertness or awareness is the key to making progress in this.

His Holiness the Dalai Lama opened by saying that the mind has an aptitude for change. This is why it is important that we try to take advantage of our opportunity and work to transform our minds. Everyone experiences a wish for happiness and dislikes being unhappy. Unhappiness results from having an undisciplined mind, but the mere presence of knowledge does not rectify this. Our distorted view of reality is countered by thinking about aspects of wisdom, such as impermanence, the nature of suffering, selflessness, and the peace that is liberation. Our lack of warm-heartedness is countered by positive emotions such as love and compassion. Disturbing emotions are the source of our problems and they arise because of ignorance. We need wisdom, an understanding of reality to counter ignorance. As a basis for wisdom, we need concentration and the foundation of that is discipline. His Holiness commented that the Compendium’s approach to ethical discipline is more from a protective point of view, whereas in the Guide the focus is more on personal improvement. Alertness or awareness is the key to making progress in this.