Dalai Lama at the Inauguration of the First Scholarly Conference on Kalachakra

Inauguration of the First Scholarly Conference on Kalachakra

Thekchen Chöling, Dharamsala - In the cool, clear morning air, as the sun rose over the mountains into a cloudless blue sky, His Holiness the Dalai Lama walked from his residence to the Kalachakra Temple early today. Smiling faces, many of them from Russia, greeted him as walked through the garden. He saluted the statue of the Buddha in the main temple before entering the Kalachakra Temple and taking his seat.

The Secretary of Namgyal Monastery welcomed everyone to the start of the First Conference on Kalachakra for Scholars of all Tibetan Traditions. Monks of the Monastery sitting in orderly rows chanted verses in praise of the Buddha followed by the Praise to the 17 Masters of Nalanda. Tea and sweet rice were served.
               
“How many scholars have come from elsewhere?” His Holiness wanted to know. The answer was twenty.

“I’ve been quite unwell,” he said. “I came back from Delhi on 8th April feeling fit, but on 9th I was out of sorts, so I returned to Delhi for treatment. It turned out that my illness was not so bad, but I found the treatment tiresome. Now I’m well again, but I need to rest and relax. My staff keep telling me I need to reduce my schedule, so generally I’ll only meet people every other day.”

The Abbot of Namgyal Monastery, Thomtog Rinpoché, who is also Chairman of the Namgyal Monastery Education Society, introduced the occasion. He welcomed His Holiness and Samdhong Rinpoché to this First Conference on Kalachakra. He clarified that the name Shri Kalachakra refers to the union of bliss and emptiness arisen in the form of a deity. Shakyamuni Buddha first taught about this in the form of Kalachakra. The teaching was then taken to Shambhala.

“Scholars from all Tibetan Buddhist traditions, Nyingma, Sakya, Kagyu, Geluk, Jonang and Butön have written extensively about Kalachakra,” he explained. “The tradition is alive. Jé Tsongkhapa regarded the Kalachakra as an authentic tradition and practised the Six Yogas. Jamyang Chöjé, founder of Drepung Monastery, records that Jé Rinpoché had a vision of Kalachakra. Later, the 7th Dalai Lama, Gyalwa Kalsang Gyatso, composed an extensive sadhana and instigated its practice in Namgyal Monastery. His Holiness the Dalai Lama has given the Kalachakra Empowerment to hundreds of thousands of people around the world. Consequently the complete practice remains intact.

“As followers of Jé Rinpoché it is our responsibility to practise the teachings of the Buddha as he and his followers have done. We regard this conference as an offering of practice.

“In a Prayer he composed for His Holiness the Dalai Lama’s long life called ‘The Melody of the Nectar of Immortality’, Jamyang Khyentsé Chökyi Lodrö referred to him as a human manifestation of Kalachakra:

Kulika Pundarika, skilled and perfect exponent of the Kalachakra,

With its inseparable outer, inner and alternative cycles,

Has appeared in the land of Tibet in the form of a spiritual friend:

You who are in essence the original Buddha, Kalachakra—I pray for your long life!

“I too pray that His Holiness may live long, that his propitious wishes may be fulfilled and that the Tibetan people may once again be reunited. May all attain the state of Kalachakra.”

The Principal of the Namgyal Monastery School then outlined the procedure whereby representatives of various traditions, Nyingma, Sakya and Geluk, the Bokar Kagyus, Jonangpas, and a Geshé from Zhalu Monastery, as well as a representative of the Astro Department of the MenTseeKhang will make their presentations over three days.

His Holiness was invited to speak:

“I regularly say how important it is for us to be 21st century Buddhists. In the past in Tibet, people of all three provinces were Buddhist. Even the Bönpos studied Buddhist texts. Buddhism spread right across the land and people placed great faith in rituals and prayers. But what are the true characteristics of the Buddha’s teachings? In India there were the practices of concentration and insight or analysis (shamatha and vipashyana), in addition to which the Buddha taught about causality and dependent arising. He taught how to transform the mind on the basis that a disciplined or calm mind is happy whereas an unruly mind is not.

“Explanation of the Four Noble Truths with their 16 characteristics and the 37 factors of enlightenment is common to the Foundational and Great Vehicles. They were laid out in the first round of teachings and explained more elaborately in the second.

“Yesterday, I met with some Indian scholars who asked in the course of our conversation why it is that although the harmful effects of smoking are well-established, some people persist in doing it. I suggested that it is because we have different levels of understanding. To start with you may hear or read about something, but you’ll only really begin to understand it if you think about it. Reflection generates a deeper understanding, but only by focussing on what you’ve understood will you reach conviction. At that point you’ll be able to explain to others what you’ve understood on the basis of your own experience. This is why in terms of Buddhist practice we stress the importance of study, critical reflection, and meditative practice.

“We take refuge in the Buddha, Dharma and Sangha without really knowing what the Buddha is. We need to think about how enlightenment is gained on the basis of the Two Truths, on overcoming the misconception of true existence. All religious traditions teach about love and compassion from different point of view, but the Buddha taught us to use reason and to think about dependent arising. This is how to uproot the causes of suffering. He taught that the more you exercise reason, the more you’ll understand and the deeper your conviction will be. This is what Nagarjuna did and consequently what he wrote attracts the admiration of scientists today.”

His Holiness noted that there is a practice of maintaining a pure vision of the Lama, but Jé Rinpoché stated that if the Lama teaches something that is at variance with the classical texts, you should challenge it. According to the Nalanda Tradition even the words of the Buddha are subject to analysis. For example, when we come across the Buddha’s advice that the five psycho-physical aggregates are like a load borne by the self, we have to ask why he taught that. The Buddha himself counselled, "As the wise test gold by burning, cutting and rubbing it, so, Bhikshus, should you accept my words—only after testing them and not merely out of respect."

“When I give someone a statue of the Buddha I describe him as a thinker and scientist of ancient India, someone whose teaching can be understood through reason, investigation and experiment—and by setting it against our own experience.

“Here in exile I encouraged nuns to study and to seek the highest qualification, which prompted some surprise among older monks in the monasteries in the South. However, I reminded them that the Buddha offered full ordination equally to monks and nuns, so why should they not also study to the same level? Consequently we now have Geshé-mas and even lay people are showing an interest in study.

“As far as the Kalachakra is concerned, one question that has to be asked,” and His Holiness laughed, “is where is Shambhala? It seems it may not be in this world, but we have to read the texts carefully. I have to admit I sometimes find what is written in the Jataka Tales hard to believe. Maybe some of them exaggerate. However, I don’t have such doubts about what we find in the Heart Sutra—‘Form is empty, but emptiness is form. Emptiness is not other than forms and forms are not other than emptiness.’

“Quantum physicists talk about the observer effect—that the mere observation of a phenomenon inevitably changes that phenomenon. The Mind Only School states that phenomena are the creation of consciousness. The Middle Way School declare that just because something is not found under analysis that doesn’t mean it does not exist; it can still exist in conventional terms.

“Disturbing emotions arise from our exaggerated outlook, our distorted view of reality that conceives of true existence.

“If we can explain the Buddha’s teachings in terms of the ground reality and the path that culminates in the resultant state they will survive for centuries.”
As far as the Kalachakra tradition is concerned, His Holiness stated that the monks of Jonang Monastery and the followers of Butön Rinpoché were the main upholders of the tradition. In Tibet, Panchen Palden Yeshé was said to have visited Shambhala and brought a huge grain back to Tashi Lhunpo. There were Indian masters who did not accept the Kalachakra tradition and it seems Rendawa did not either. His Holiness emphasised that it’s necessary to study and put what you understand into practice and see whether you have a genuine experience.

With regard to the Six Branch Practice of Kalachakra, the Jonangpas still maintain the practices for day and night and gain the signs in relation to them. His Holiness mentioned a special practice for fixing the gaze on the mid-brow that Kalu Rinpoché showed him. He alluded to the practice of bliss and empty-form in relation to Kalachakra, as well as the four empty states of which the fourth is the empty state of clear light. He recalled that where the Buddha’s second round of teachings explains in detail about cessation, in the third round he spoke of the mind of clear light.

Finally, His Holiness remarked that whereas some people claim that building temples and monasteries amounts to building the Dharma, Vasubandhu was straightforward in stating that the survival of the Buddha’s teaching depends on study and practice.

“It’s one thing to study the scriptural teaching, but it has to be augmented by realization within yourself. That’s the only way to ensure the teaching will survive—keep up what you’re doing and explain this to others.”

His Holiness was escorted from the temple by the Abbot and Disciplinarian of Namgyal Monastery. At the bottom of the temple steps he climbed into a car and drove back to his residence.

original link & photos:  https://www.dalailama.com/news/2019/inauguration-of-the-first-scholarly-conference-on-kalachakra

Dalai Lama Discusses the Diamond Cutter Sutra

Bodhgaya, Bihar, India - When His Holiness the Dalai Lama arrived at the Kalachakra Maidan this morning, he was greeted as usual by thousands of smiling faces and folded hands. He returned the smiles and saluted some old friends. From the edge of the stage he waved to more distant members of the audience and they waved back, some even jumping up and down for joy. After greeting old friends among the Lamas on the stage, His Holiness took his seat on the throne. The ‘Heart Sutra’ was recited in Chinese.

“Today, I’m going to explain the ‘Diamond Cutter Sutra’ primarily for Chinese students as I have done once before,” His Holiness announced. “I’m also thinking of explaining the ‘Heart Sutra’. I have generally been giving teachings annually to Chinese in Dharamsala, but on this occasion we’ve been able to gather here in this sacred place. At the beginning of this series of teachings I taught a group of Indian Buddhists, recalling that Buddhism originated in India before spreading across Asia.

“The Pali tradition, with its exemplary Vinaya traditions, spread to countries like Sri Lanka, Burma and Thailand. The Sanskrit tradition in the way it was followed at Nalanda spread to China and from there to Korea, Japan and Vietnam. Later it was carried to Tibet and on to Mongolia. China was therefore among the earlier countries to which Buddhism spread. Nowadays, wherever in the world there are Chinese, they set up a Buddhist temple, which shows how close Buddhism is to the Chinese heart—it is China’s traditional religion.

“In 1954 I visited Beijing and other parts of China where I was shown many Buddhist temples. In particular I remember a stupa in Beijing that reflected the links between Tibetan Buddhist Masters and the Chinese Emperors, which contained a statue of Vajrabhairava. Later, during the Cultural Revolution all religions were considered aspects of blind faith and efforts were made destroy them. However, it seems that it takes more than that to uproot long ingrained faith and after Deng Xiao Ping relaxed restrictions, Buddhism has revived. A university survey some years ago found evidence of 300 million Buddhists in China, which friends tell me has grown to 400 million. President Xi Jinping observed in Paris and Delhi that Buddhism has an important role in Chinese culture.”

His Holiness expressed his admiration of the fact that all the world’s major religions flourish in India. What’s more, these different religious traditions, indigenous and from abroad, theistic and non-theistic, live together in respectful harmony.

“I’m a Buddhist monk,” he said, “but I respect all religious traditions. The key thing is to be sincere and to put what you believe into practice. All these different traditions teach love, compassion and tolerance even if they hold different philosophical views. While I have immense respect for Buddhist philosophical positions, I never say that Buddhism is the best tradition. To do so would be as mistaken as saying that one particular medicine was the best for everyone in all circumstances.

“The Buddha encouraged his followers to be sceptical and to examine what they heard in the light of reason. He said,

O monks and scholars,

As gold is tested by burning, cutting and rubbing,

Examine my words thoroughly

And accept them only then—not just out of respect for me.

His Holiness discussed his childhood interest in mechanical toys and how, when he visited China in 1954, he visited factories and power plants and burned with curiosity to know how they worked. Mao Zedong observed that he had a scientific mind. In exile he thought of holding discussions with scientists. When warned that science is a killer of religion he considered the role of reason and logic in the Nalanda Tradition and decided there was no danger. In fact, the interaction led to mutual benefit and one result is that science is now part of the standard curriculum in many Tibetan monastic institutions. Scientific knowledge has extended Buddhist understanding.

“The crucial point is that we have to study. Paying homage to Amitabha and simply reciting sutras is not sufficient. I have heard that there are many temples and monasteries in China. They would do well to become centres of learning. As a result of our efforts to extend opportunities to study amongst Tibetans, we now have nuns qualified as Geshemas after almost 20 years of rigorous study. It requires a change of focus. I remember visiting Singapore in 1965 or 66 and being very moved to hear the ‘Heart Sutra’ chanted in Chinese. However, the monks who were alert when I gave empowerments and permissions dozed off when I explained more general teachings. Westerners, people who are not traditionally Buddhist, take notes when they come to teachings.”

As he took up the text of the ‘Diamond Cutter Sutra’, His Holiness explained how after attaining enlightenment the Buddha declared ‘Profound and peaceful, free from complexity, uncompounded luminosity—I have found a nectar-like Dharma. Yet if I were to teach it, no-one would understand, so I shall remain silent here in the forest.’ However, when they met again, Kaundinya and his former companions requested him to teach. He explained the Four Noble Truths in terms of the four characteristics of each truth, as well as the 37 Factors of Enlightenment. These are clearly recorded in the Three Baskets of the Pali Tradition. Pali was the language of the first council at Rajgir during which the Vinaya was compiled.

Later, the Buddha gave the Perfection of Wisdom teachings on Vulture’s Peak that came to be recorded in Sanskrit. His Holiness clarified that the teachings found in the Pali tradition were those that had been given openly in public, whereas those of the Sanskrit tradition were given before a more select gathering. Where the teachings of the Pali Tradition form the very foundation of Buddhism, the Perfection of Wisdom teachings are the Buddha’s supreme instructions.

With regard to the ‘Diamond Cutter Sutra’, His Holiness mentioned that the former Ganden Throne-holder, Rizong Rinpoche, had given it to him, although there is no ‘explanatory transmission’. Like other works in the Kangyur and Tengyur collections its Sanskrit title ‘The Vajracchedika Prajnaparamita Sutra’ is given to show that it was not composed in Tibetan. The sutra deals with wisdom and what it cuts through is ignorance. It begins with the Venerable Subhuti asking the Buddha the following question, "World-Honoured One, if sons and daughters of good families want to give rise to the highest, most fulfilled, awakened mind, what should they rely on and what should they do to master their thinking?"

In explaining that the highest Madhyamaka view is that things can only be said to exist by way of designation, His Holiness quoted Nagarjuna’s observation that bodhisattvas aspiring to omniscience cannot be fully qualified if they continue to cling to an idea of independent objective existence. He was further prompted to remark that Nagarjuna’s key work ‘Fundamental Wisdom of the Middle Way’ is very precious and is available in Chinese. “I read it,” he said, “and I repeat and think about verses from it every day.”

He explained that of the ‘Fundamental Wisdom’s’ 27 chapters, if you were to read chapters 26,18, 24 and 22 you would come to understand how we fall into cyclic existence, how there is no independently existent self, and how things have no objective existence, but are interdependent. He also commended his Chinese listeners to make themselves aware of the Chinese translations of Aryadeva’s ‘400 Verses’, ‘Buddhapalita’ and Chandrakirti’s ‘Entering into the Middle Way’ and ‘Clear Words’.

His Holiness noted that during the first turning of the wheel of dharma, the Buddha explained that there is no permanent, single, autonomous self. During the second turning, he elaborated on this and made clear that form, shape and colour, for example, have no independent existence at all—therefore the ‘Heart Sutra’ famously says, “Form is empty, emptiness is form”. Among the Two Truths, conventional truth is what is designated by worldly convention. Not only is the person a mere designation, empty of independent existence, but the psycho-physical aggregates that are the basis of designation are also empty of any independent existence.

Recalling what he had been saying earlier about his experience of the way Vinaya is observed in Thailand, His Holiness noted that a monk is to eat before midday. He brought the session to an end in expectation of continuing tomorrow. Members of the audience expressed their enthusiasm by smiling, clapping and waving as His Holiness left the stage.

original link & photo: https://www.dalailama.com/news/2018/the-diamond-cutter-sutra