By H.H. the Fourteenth Dalai Lama, The Padmakara Translation Group

The fourteenth Dalai Lama, a dwelling embodiment of the bodhisattva perfect, offers unique functional advice in response to sections of ways of the Bodhisattva via Shantideva, the best-known textual content of Mahayana Buddhism. The Dalai Lama explains this vintage and cherished paintings, displaying how an individual can increase a very "good middle" and the aspiration for the enlightenment of all beings. during this ebook, the Dalai Lama's profound wisdom is clear — the results of broad education. the following he stocks his impressive perception into the human situation and what it skill to be a in charge and being concerned individual.

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Additional resources for For the Benefit of All Beings: A Commentary on the Way of the Bodhisattva

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If we wish to free ourselves and others from the suffering of saṃsāra, then we should develop bodhichitta. As soon as we do so, its immeasurable qualities are such that, even though we may still appear to be ordinary beings subject to suffering, we will be proclaimed as heirs of the Buddhas, worthy of veneration by human and celestial beings. Our bodhichitta may not yet be spontaneous. It is still something we have to fabricate. Nevertheless, once we have embraced and begun to develop this extraordinary attitude, whatever positive actions we do—prostration, circumambulation, recitation, or acts of generosity—while not appearing any different, will bring greatly increased results.

Because these obscurations are in fact something separable from the mind, we can certainly get rid of them, provided we continue to practice and apply the antidotes again and again. All negative emotions can be uprooted, and since they have never penetrated the nature of the mind, even the habitual tendencies they leave behind as traces will then be eliminated. When the mind is completely free of these negative emotions and tendencies, it understands and knows all phenomena. By exerting ourselves and using the right methods, we can actualize the potential that we have for such omniscience.

This requires reflection on the harmful effects of negative actions. The third power is the resolve never again to commit these negative actions, even if it were to cost us our lives. The fourth is the power of the antidotes, such as prostrations, recitation of mantras, and specific purificatory practices. As well as thinking of the consequences of negative actions, we should make our confession more profound and forceful by reflecting on the inevitability of death and on the uncertainty of when it will occur.

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