Dalai Lama at the Tibetan Children's Village

Tibetan Children’s Village, Choglamsar, Leh

Leh, Ladakh, J&K, India - The road from Choglamsar on the Leh-Manali highway up to the Tibetan Children’s Village School is walled on both sides and climbs like a winding alley. This morning, as His Holiness the Dalai Lama arrived, Tibetans young and old, including bands of drummers and flute players, lined both sides of the road to welcome him.

Walking from his car to the covered stage above the school ground, His Holiness paused now and then to bless groups of the elderly, infirm and handicapped, who were waiting to see him. School officials and former Rajya Sabha Member, Thiksey Rinpoche welcomed him to the stage. The entire gathering stood as a student band performed the Tibetan and Indian National Anthems.

Director Chemey Lhundup gave a brief report of recent developments at the school, focussing particularly on the establishment of a unit to care for children with special needs. This has involved making arrangements for specifically dedicated staff and facilities and has been supported by the Dalai Lama Trust.

Students presented a traditional Tibetan dance.

In his extensive report about the Sonamling Tibetan Settlement, Chief Representative Tseten Wangchuk paid tribute to the late Sonam Dawa, councillor for Thiksey village, who died earlier this year. He mentioned that a Geshe has been teaching a popular introduction to Buddhism to widespread benefit. Other developments included medical camps offering advice on how to prevent illness, as well as providing treatment for those in need. The Men-tsee-khang also travels to different parts of Ladakh offering diagnosis and treatment. Nomads living in Chang Tang come under the Settlement’s care as well as residents in Leh.

The report also touched on cleanliness drives in line with the Government of India’s Swachh Bharat campaign, requests for support to the J&K State Government and the drilling of bore-wells to address the scarcity of water supported by Save the Children Fund. Celebrations of the 100th anniversary of Bakula Rinpoche’s birth were held and in July settlement representatives visited the Tibetan Muslim community in Srinagar. The Chief Representative concluded with prayers for His Holiness’s long life and the fulfilment of his wishes.

Following a traditional dance by members of the Sonamling Settlement, TCV requested His Holiness to present gifts on their behalf to Ladakhi leaders among the guests.

“Homage to Avalokiteshvara,” was how His Holiness opened his address. “Today, I’ve come to this settlement, where a large number of schoolchildren are present, and I’m going to speak to you as a Tibetan from the Land of Snows—in Tibetan. The majority of Tibetans in Tibet and in exile place their trust in me, so I’d like to say a few words to them.

“Tibet is often called the Roof of the World. A Chinese archaeologist told me that ancient remains he had seen suggest that human settlement in Tibet is 35,000 years old, which is quite early by any standards. At one time the country may have been known as Shang-Shung. Then in the 7th century King Songtsen Gampo married a Chinese and a Nepalese princess and through them made a connection with Buddhism. He instigated the creation of written Tibetan, involving an alphabetical script based on the Indian Devanagari and grammar.

“In the 8th century, when King Trisong Detsen wanted to establish Buddhism in Tibet, he invited Shantarakshita. This great scholar from Nalanda introduced a monastic mode of learning. He set up the first monastery at Samye, which included a section for celibate monks, and ordained the first seven Tibetans to see if they could keep the vows.

“Under his direction work began on translating largely Sanskrit Buddhist literature into Tibetan, with the result that today we have the 100 volume collection of the Kangyur—the translated words of the Buddha, and the 225 volumes of the Tengyur—the treatises of subsequent Indian masters. He introduced the approach we still follow today of memorizing the root text, studying commentaries to it and exercising what we’ve learned in debate. This takes the form of refuting others’ points of view, asserting our own and rebutting criticism.

“Shantarakshita was a consummate scholar, a great philosopher and logician, as his writings attest. Thanks to his guidance, the Tibetan language was deeply enriched during the process of translation. Subsequently, through their study and practice Tibetans have ensured the preservation of Buddhism. The commentaries Tibetan masters have written are estimated to number more than 40,000.

“Our Tibetan ancestors fulfilled the wishes of the great trio, Adept Padmasambhava, Abbot Shantarakshita and King Trisong Detsen and spread Buddhism across Tibet. And we who have come after them have kept the tradition alive.

“To prove the truth of the Buddha’s teaching, relying solely on scriptural citation is unsound because of inconsistencies in these various presentations. Later logicians categorised the scriptures into those that can be relied on as definitive and those that are provisional. Logic and reason were the key and the students who were debating here at the start are taking part in that tradition.

“The style with which we Tibetans debate may differ in some respects from the way arguments were conducted in Nalanda. In the 12th century, Sakya Pandita composed a thorough treatise on logic on the basis of which Chapa Chökyi Sengey laid out the rules and style of debate we use today. One consequence is that languages like Hindi, English and Chinese don’t come close to the accuracy with which Buddhist ideas and logical arguments can be expressed in Tibetan. Six million Tibetans are but a drop in the ocean of 7 billion human beings alive today, and yet it is in our language that Buddhism can be most accurately explained and understood.”

His Holiness observed that it is largely the training in logic and reasoned argument that has equipped Tibetan scholars to interact with modern scientists. They have learned more about the material world and the scientists have learned about the mind—in other words the conversation has been of mutual benefit. Study of science has since become a set part of the great monasteries curriculum. This innovation means the monasteries now more closely emulate the situation in Nalanda depicted in Bhavaviveka’s ‘Blaze of Reasoning’ that describes a broad range of contrasting views vying for attention.

“We have faced a lot of difficulties,” His Holiness continued, “yet the Tibetan spirit remains strong. We are not opposed to the Chinese people as such, but narrow-minded, hard-line members of the Chinese Communist Party have given us a hard time. As long as Tibetans seek to preserve their unique characteristics these hard-liners misinterpret it as a wish to separate from China. In the course of our struggle thousands of monasteries and temples were destroyed. Monks were subject to brutal treatment too.

“The teacher of Jamyang Sheypa, who I met on my way to China in 1954, was seized after 1959 and sentenced to be executed. Before the execution was carried out, he asked for a moment to pray and uttered the following verse:

“With the blessing of my holy lamas

I wish that the sufferings of sentient beings

May ripen on me

And all my virtue and happiness may be given to them.

“Similarly, another monk I knew was caught up in the Chinese prison system for 18 years before he was able to come to India. When I talked to him about his experiences, he told me that he had faced danger many times. Thinking he meant a danger to his life, I asked him to tell me about it. He replied that he had several times been in danger of losing compassion for his Chinese persecutors.

“We have fully assimilated Buddhism since it came to Tibet in the 8th century. The Chinese Communists have taken all kinds of steps to brain-wash Tibetans, seeking to obliterate our culture and identity, but in vain because our determination has been unflinching. Today, many people pay attention to Tibetan Buddhism, among them the 400 million Buddhists in China

“Historical documents tell us that in 7th, 8th and 9th centuries three empires flourished—China, Mongolia and Tibet. There is no mention in those Chinese documents of Tibet being part of China.

“Pandit Nehru told me that the USA would not go to war with China over Tibet and that sooner or later we would have to talk to the Chinese. We appealed to the UN without much success and in 1974 decided not to seek independence, but to be prepared to enter into dialogue. Our Middle Way Approach is supported by a majority of Tibetans in Tibet and in exile. And I believe that if the Chinese people understand that Tibetans are not pursuing independence they will have less reason to oppose us. China has changed so much over the last 40 years, I believe we can look forward to further positive change.”

His Holiness remarked that Tibetans in Ladakh have done what they can to keep their knowledge and culture alive. Elsewhere in the world, he said, Tibetans are valued for their manners and integrity. He touched on his retirement in 2011 and his devolving of political responsibility to an elected leadership. He mentioned that where some travellers used to refer to Tibetan Buddhism as Lamaism, there is now a universal recognition that it in fact represents the Indian Nalanda Tradition.

His Holiness concluded with a story of Mao Zedong asking him in 1954 if Tibet had a flag. On hearing they did, he told His Holiness it was important to preserve it and fly it alongside the Red Flag. Therefore, when Chinese embassy staff complain about the flying of Tibetan flags in different places, he encourages supporters to say that Mao Zedong personally gave the Dalai Lama permission to fly it.

In uttering the words of thanks, Dhondup Tsering told His Holiness that his kindness cannot be repaid, but, on behalf of Tibetans in the settlements and in the nomad areas, he prayed that His Holiness live long and that his wishes be fulfilled.

original link & photos: https://www.dalailama.com/news/2018/tibetan-childrens-village-choglamsar-leh

Dalai Lama Gives Introductory Talk on Buddhism

Dharamsala, HP, India, 27 May 2015 - His Holiness the Dalai Lama was given a traditional Tibetan welcome when he arrived at the Upper Tibetan Children’s Village School this morning. A large group of female students sang a traditional welcoming song. As His Holiness walked from his car to the stage he greeted people in the crowd who caught his eye. Approximately 4500 students from Upper and Lower TCV Schools, Gopalpur, Suja and Chauntra TCVs, Sherab Gatsel Lobling, students at various universities and others currently attending a Teacher Training organized by the Education Department of the CTA, were seated under an awning on the Upper TCV basketball court.

Once His Holiness had taken his seat, several groups of lay-people performed exemplary debates directly in front of the stage discussing the three kinds of knowledge, the two methods for generating the awakening mind of bodhichitta, definitions of the Three Jewels, the Four Noble Truths and so forth.

“Today, people from a variety of places have gathered here to listen to an introduction to Buddhism,” His Holiness began. “This is the ninth occasion that we’ve done this and it looks like this might be the biggest yet. Students and teachers from different schools, my greetings to you all - Tashi delek. I’d especially like to greet those who have just debated in front of us and congratulate them for taking an interest in logic and philosophy.

“In Tibet in the past almost no one from the lay community or even from among the nuns engaged in debate. This was one of our shortcomings. In the 56 years we’ve been in exile, I’ve urged people, even those belonging to monasteries and nunneries that had no tradition of study to take it up. Phende Lekshe Ling, Namgyal Monastery, is an example. When it was established by the 7th Dalai Lama he asked the monks of Zhalu Monastery to give the monks of the new monastery training in performing rituals. Like those at Gyumey and Gyutö Tantric Colleges, they were adept, but followed no course of study. That has changed. Similarly, study in the nunneries has succeeded to the point that we will shortly have nuns who have become Geshes or Geshemas.”

He said that the excellent Nalanda tradition had spread across the length and breadth of Tibet and yet the majority of the people did not properly appreciate it. It is a tradition that relies on investigation and analysis, not just scriptural quotation. He cited the Buddha’s advice to his followers not to accept what he taught at face value, but to test it the way a goldsmith satisfies himself of the value of gold.

His Holiness remarked that the psychology and philosophy explained in the Nalanda tradition are of great interest to contemporary scholars and scientists. They are sufficiently impressed to enquire whether its dialectical approach can be applied to other academic disciplines. He feels it can. He mentioned that while Buddhist traditions identify 49 or 51 emotions, the American psychologist Paul Ekman has done extensive research into facial expressions that enable him to identify 15.

When, 40 years ago, His Holiness was thinking of opening a conversation with modern scientists, a Western Buddhist friend cautioned him to be careful saying that science is the killer of religion. He considered this carefully and concluded that, as a tradition based on reason, Buddhism was not vulnerable to this threat. He went ahead and is confident that the results have been mutually beneficial. One result is that monks in the great monasteries re-established in South India now study science as part of their curriculum.

“When I reached Mussoorie in April 1959, most of you were not born. Now I’m in my 81st year and I will definitely not live for another 80 years, but judging by my present physical health I might live another 10 or 20 years. You Tibetans who are young today will have to shoulder the responsibility of preserving our religion and culture. Our brothers and sisters in Tibet are not free to do so. We who have such freedom should exercise it.

“Conditions in Tibet in the past were ripe for change,” His Holiness said. “In retrospect I can see that many things could have been done differently. The 13th Dalai Lama tried to strengthen links between different parts of Tibet because the country was politically fragmented. But what bound all Tibetans together was their Buddhist culture, their respect for and study of the Kangyur and Tengyur. This was also true of the Himalayan and Mongolian regions too.”

His Holiness pointed out that every one of the 7 billion human beings alive today wants to be happy. He clarified that the Bodhisattva ideal is not about abandoning our own happiness, but about giving priority to the happiness of others.

“However,” he asked, “how can you help others if you can’t help yourself? We pray that all beings be free from suffering, but for the prayer to be fulfilled we need to do something about it.”

Recalling his recent discussions with Archbishop Desmond Tutu, who also visited TCV, he said that their conclusion was that we need to find happiness without violence, which is something everyone can try to do. He said that it’s clear that if humanity is happy, each of us as individuals will be happy too. He repeated that as human beings we are all responsible for each other; we all have the potential to be kind and affectionate. He also spoke about his commitment as a Buddhist monk to promoting harmony among the world’s religious traditions.

Finally, His Holiness spoke of his commitment to preserving the natural environment of Tibet, something of importance not only to Tibetans but also to maybe 1 billion other people in Asia who depend on the waters of rivers that rise in Tibet.

He also voiced his concern to preserve Tibetan culture, a culture of peace and non-violence, which can make a positive contribution in the wider world. He told the story of a former Tibetan official who had emigrated to the USA and was working cleaning vegetables in a university kitchen. His colleagues noticed that he was carefully rescuing worms and bugs he found on the vegetables, setting them aside and taking them outside to release them at the end of his shift. They asked what he was doing and he told them that Tibetans try not to kill small creatures, but to protect life wherever they can. Shortly afterwards he noticed that several of them were following his example. His Holiness concluded:

“I’ve done what I can to preserve Tibet’s ecology and its compassionate, non-violent culture. Now I’m passing this responsibility to you.”

He announced that he will give a further introduction to Buddhism tomorrow. He will also lead a ceremony for generating the awakening mind of bodhichitta and make time to answer students’ questions. The day after that, he will give an Avalokiteshvara empowerment.

Dalai Lama Says Restrain Yourself from Extreme Self-Centredness

‘Thirty-seven Practices of Bodhisattvas’ and Avalokiteshvara Preparation

Bodhgaya, Bihar, India - Arriving at the Kalachakra Maidan early this morning, His Holiness the Dalai Lama first of all took a seat next to the teaching throne, facing in the opposite direction towards the pavilion containing the Avalokiteshvara mandala. For more than half an hour he undertook the preliminary procedures to prepare himself to begin to grant an Avalokiteshvara empowerment later in the morning. Once they were complete he sat on the throne.

A group of Mongolian monks gave a stirring recitation of the ‘Heart Sutra’ in their native language. When they were finished most of them offered His Holiness the sapphire blue silk scarves favoured by Mongolians. They were followed by a mixed group of Japanese who chanted the ‘Heart Sutra’ again in Japanese to the rhythmic accompaniment of a ‘mokugyo’ – a wooden fish bell. Elderly monks of Namgyal Monastery offered the mandala and the threefold representation of the Buddha’s body, speech and mind.

“First we’ll read the ‘Thirty-seven Practices of Bodhisattvas’, His Holiness announced. “Because the author Togme Sangpo lived at the Ngulchu Hermitage, Ngulchu was added to his name. He was also referred to as ‘Gyalsay’, which means ‘son of the conquerors’, to indicate that he was a bodhisattva. One of his contemporaries was Buton Rinchen Drub who had pains in his arms and asked Togme Sangpo, as a bodhisattva, to blow on them in blessing. He apparently experienced some relief as a result.

“Another story about Togme Sangpo tells how he was robbed on a mountain pass of offerings that had just been given to him in the village below. He was good-hearted enough to warn the robber which direction to take to avoid the patrons who had donated the offerings in order to keep out of trouble.”

The first verse of the text advises listening to teachings, reflecting on them and then meditating on what has been understood to thoroughly familiarize the mind with it. His Holiness remarked on Buddha Shakyamuni’s courage and determination to engage in spiritual practice for countless aeons. Once he had attained enlightenment he taught the path from his own experience. Where verse 10 advises ‘develop the altruistic attitude’, His Holiness asked, “If you remain selfish, who will trust you? The more altruistic you are, the more you will also fulfil your own goals.”

He told the story of a monk from Labrang Tashi Khyil who was due to be executed by Chinese soldiers in Tibet. He asked the executioner to wait and made a prayer to his spiritual master—“Bless me to take on the negativities of others and give whatever excellent qualities I may have to them.” He then told the soldier, “Now you can shoot me.”

Verses 15 and 16 correspond to the ‘Eight Verses for Training the Mind’ and verses 18 and 19 counter pride. From verse 25 the author explains the six perfections—generosity, ethics, patience, effort, concentration and wisdom. His Holiness drew attention to the first lines of verse 36, ‘whatever you are doing, ask yourself, “What’s the state of my mind?” He observed that Togme Sangpo’s text is very useful for people otherwise swayed by anger and attachment.

Telling the audience that monks of Dzongkar Chödey had asked him to give the transmission of a text he had written called the ‘Inseparability of the Spiritual Master and Avalokiteshvara’, His Holiness read it. He pointed out that some understanding of emptiness is essential before engaging in the practice of tantra. He mentioned that emptiness was explicitly taught during the second turning of the wheel of dharma, which deals with the object clear light. During the third turning of the wheel, in the Tathagata-garbha or Buddha Nature Sutra, he taught about the subjective clear light of the mind.

He noted that all states of mind have a basis of clarity and awareness and that both object clear light and subjective clear light are employed in Highest Yoga Tantra. He remarked that object clear light corresponds to emptiness of intrinsic existence, emptiness of self (rang-tong), while the subjective clear light of the mind is empty of other (shen-tong).

His Holiness then read from the same booklet a sadhana and a prayer to Avalokiteshvara to guide practitioners from life to life.

Following Nagarjuna’s definition of the fourfold sangha as consisting of fully ordained monks and nuns as well as lay men and women holding precepts, His Holiness offered to give lay person’s precepts to those who wished to take them. He followed this with the granting of bodhisattva vows following the style and ceremony described in Asanga’s text, ‘Bodhisattva Grounds’. His Holiness recalled receiving bodhisattva vows, which he now renews daily, from Ling Rinpoche here in Bodhgaya. Prior to that ceremony Ling Rinpoche had taken them afresh before the statue of the Buddha inside the Mahabodhi Stupa.

“The main practice in relation to these vows,” His Holiness clarified, “is to restrain yourself from extreme self-centredness, to avoid indulging in a self-cherishing attitude. If you can do that, you won’t breach the 18 root downfalls or the 42 secondary commitments.”

His Holiness then proceeded to go through the preparatory procedures for the Avalokiteshvara empowerment that he will give tomorrow. This included distribution of ‘protection cords’ and pieces of purifying kusha grass. Reminding his audience that the appearance of the Buddha and his teaching is as rare as an udumbara flower, His Holiness urged them to rejoice that they had been able to hear apt instructions, and to take the lay person’s vows, bodhisattva vows, as well as the preliminaries for the Avalokiteshvara empowerment.

As he climbed into the car to return to the Tibetan Temple, His Holiness turned to wave to the crowd that had apparently been transformed into a field of kusha grass.

original link & photos: https://www.dalailama.com/news/2018/thirty-seven-practices-of-bodhisattvas-and-avalokiteshvara-preparation

Dalai Lama: We All Belong to One Human Family

Leh, Ladakh, J&K, India — Speaking about his own efforts, the spiritual leader of Tibet, His Holiness the 14th Dalai Lama urged everyone to be more compassionate and sincere that we are all brothers and sisters belonging to one human family. Thousands of devotees offered 'Tenshuk prayers' for his long life and good health, on Sunday.

"The more we practice altruism and help others, the more we will benefit ourselves. The resultant peace of mind helps us live longer, able to serve humanity longer," His Holiness the Dalai Lama told the gathering, continuing his teachings on Shantideva's 'A Guide to the Bodhisattva's Way of Life', in Ladakh, J&K, India, August 21, 2016.

The Nobel Peace Prize laureate recommended that devotees pray with a good motivation to live longer in order to have greater opportunity to practise the Buddhadharma, cultivate bodhichitta, and attain Buddhahood. "Right from childhood we are under the influence of destructive emotions. We have an instinct to harm others, to kill insects and so forth, due to our past karma and being habitually driven by negative attitudes," His Holiness said.

"From the beginning, we are accustomed to being ignorant about reality and adopt a self-cherishing attitude. Now, due to encountering the teaching of the Buddha, we are awakening from the slumber of ignorance. Therefore, we should try to generate the awakening mind of bodhichitta. In the immediate short term it will bring us peace of mind and better health, while in the longer term it will ensure that we take a higher rebirth."

Thousands of devotees including monks and nuns, led by Ganden Tri Rinpoche, performed ceremonial prayers for His Holiness's long life and good health. On behalf of the entire people of Ladakh, Ladakh Buddhist Association President Tsewang Thinles expressed thanks to His Holiness for coming and showering his blessings on them. He further requested His Holiness to visit Ladakh again and again in the future.

"Every living being needs happiness including animals therefore, respecting others and understanding their problem create happiness," the spiritual leader said while expressing about the benefits of Bodhitta. He said the spirit of awakening motivates the Bodhisattava way of life and explains the means of cultivating and sustaining this altruistic aspiration.

Mentioning about the cause of suffering the spiritual head said those desiring to escape from suffering hasten right toward suffering. He satisfies with all joys those who are starving for happiness and eliminates all the sorrows of who are afflicted in many ways.

"Every prayer does not depend upon faith, prayer has to be understood properly and we should have a clear mind and spirit to attain teachings," His Holiness said in his sermon.

Appealing the devotees particularly the monks and nuns not to have blind faith without studying Buddhist scriptures and philosophy, he said, adding wearing robes of monks and adhering to monastic ritual may help in the propagation of Dharma teachings but it won't help in substance of Buddhism to have a meaningful life.

"From the beginning, we are befriended with ignorance about reality of things and we absorb self cherishing act now due to Buddha teaching, we are awakening from sleep of ignorance," he said, adding "we should practice Bodhichitta, the altruistic thought to help other to focus on enlightenment of Buddhahood.

The spiritual leader reiterated that Buddhism has connection with science and said that in the twentieth century scientists focused on externalmatter but towards 21st century, scientists also started giving importance to internal emotions, which affects, the physical aspect of our body.

"These prayers made with great faith and devotion will help me live longer, giving me the opportunity to work for the welfare of all sentient beings,"His Holiness said, responding to their request that His Holiness will visit Ladakh in the near future again.

On 21st August, the last day of the four days of public teachings, His Holiness conferred an Avalokiteshvara empowerment. In the preamble he encouraged Buddhists among his listeners to adopt a vegetarian diet and curtail their use of alcohol. The spiritual leader of Tibet urged everyone to be more compassionate and sincere and to recognise that "we are all brothers and sisters belonging to one human family."

original link & photos: http://www.thetibetpost.com/en/news/international/5152-we-all-belong-to-one-human-family-says-his-holiness-the-dalai-lama

Dalai Lama Teaches ‘Stages of Meditation’ & ‘37 Practices of a Bodhisattva’

Thekchen Chöling, Dharamsala, HP, India, 13 March 2017 - The Tsuglagkhang, the Main Tibetan Temple, and its surrounding verandas, as well as the courtyard below, were filled with people this morning waiting for His Holiness the Dalai Lama to arrive. When he did, he stood before the throne, hand raised in greeting, looking carefully to see who was there. Among the crowd were pilgrims from Tibet and they were who His Holiness addressed once he sat on the throne.

“Since many of you couldn’t attend the recent Kalachakra empowerment, this teaching today is principally for you. I have great admiration for the strength of spirit of you people in Tibet. Today, there are 400 million Buddhists in China who follow traditions similar to ours, but where we differ is in our use of logic and reason.  Buddhism was first introduced to Tibet in the 7th century when the Emperor Songtsen Gampo married a Chinese and a Nepalese princess and each of them brought a statue of the Buddha with them. But when Emperor Trisong Detsen wanted to strengthen Buddhism in the country he turned to India and invited Shantarakshita who was one of the top scholars from Nalanda.

“Shantarakshita may not have been widely renowned, but when we read what he wrote we can judge his calibre. His works include the ‘Ornament of the Middle Way’, which deals with what the Mind Only and Middle Way schools of thought have in common, and the ‘Tattvasamgraha’, an explanation of epistemology.

“It was also in Trisong Detsen’s reign that Samye Monastery was founded. It included a Monastic section and a Translation section, where translation of texts that would make up the Kangyur and Tengyur collections was done. There had been Chinese monks in Tibet since the time of Songtsen Gampo and many of them were part of the Unwavering Concentration section which focussed on single-pointed meditation. Some of these monks asserted that there was no need for study, what was required to attain enlightenment, they claimed, was to empty the mind of thought.

“Shantarakshita had anticipated that a conflict might arise between his logical, reasoned approach to the Dharma and this non-conceptual method. He’d advised the Emperor to invite his disciple Kamalashila to Tibet to deal with it. Kamalashila was also a scholar of epistemology. His view prevailed and Tibet became the only Buddhist country where the Nalanda tradition and the use of reason and logic were preserved. We have kept this alive for more than 1000 years.”

His Holiness remarked that the opportunities to preserve these traditions in Tibet has been difficult in recent years, particularly in the great monasteries of Central Tibet, but has not been so tough in Kham and Amdo.

He mentioned that the first text he was going to read, the middle volume of Kamalashila’s three part ‘Stages of Meditation’ had been written at the request of Trisong Detsen and had been composed in Tibet. He said he feels it has a special connection with Tibetans. At the time, Trisong Detsen was a man of great influence, exercising authority over the whole of Tibet. His Holiness contrasted this with the status of the Ngari chieftain who invited Atisha to Tibet and who requested him to compose the ‘Lamp for the Path to Enlightenment’. He clarified that of the three volumes of the ‘Stages of Meditation’, the first dealt with single-pointed concentration, the second and middle volume dealt with both concentration and special insight, while the third focussed on special insight.

Regarding the second text that he proposed to read, the ‘37 Practices of a Bodhisattva’, His Holiness mentioned that the author, Gyalsey Thogme Sangpo, a contemporary of the great scholar Buton Rinchen Drub, was widely regarded as a realized bodhisattva. There is a report that when the two masters met, Buton Rinpoche, who had some trouble with his legs, requested Thogme Sangpo’s blessing to gain some relief.

Brief prayers were recited and His Holiness advised that everyone, teacher and students should correct their motivation in relation to the teaching. In connection with the common verse for taking refuge and generating the awakening mind, he obsereved that often people seem to regard the Three Jewels as external to them, something like a creator god, rather than as something to aspire to attain in themselves.

“As I said yesterday, we need to gain insight into the nature of the mind, thoroughly eliminating the disturbing emotions and their imprints. Nagarjuna says the elimination of karma and disturbing emotions yields liberation. Our distorted way of looking at things can be overcome by understanding the teaching of the Buddha. And in Tibet we have a complete teaching of the three vehicles comprising the fundamental instructions, the Perfection of Wisdom teachings and Tantra.”

During his reading of the ‘Stages of Meditation’, His Holiness again alluded to the importance of tackling the disturbing emotions. He pointed out that it is their nature that the moment they arise in our minds, they disturb us. We can see this clearly if we examine our own experience. He added that today, scientists too recognise that peace of mind is good for our physical well-being.

“What is unique about the Buddha’s teaching is his explanation of selflessness. Just repeating the words to yourself is not enough, it’s necessary to understand what it means—things do not exist as they appear.”

Unable to complete his reading of ‘Stages of Meditation’, His Holiness told his audience that since they had copies of the text they could read it for themselves and try to understand it. He then read the ‘37 Practices of a Bodhisattva’, in the course of which he again noted that we have a distorted view how things exist. We exaggerate, see things as independently existent, create karma and because of that face problems.

At the end of his reading His Holiness mentioned that he had received the ‘Stages of Meditation’ from the Sakya Abbot Sangye Tenzin. He in turn had heard it when he went from Lhasa to Samye and found a Dzogchen Lama teaching it there. The ‘37 Practices’ His Holiness received from Khunu Lama Tenzin Gyaltsen. He added that the copy of the text he uses personally, and held it up for all to see, had been sent to him from Lhasa by the previous Lhatsun Rinpoche.

Announcing that he will give an Avalokiteshvara empowerment tomorrow, His Holiness declared that he will read Je Tsongkhapa’s ‘Three Principal Aspects of the Path’, which happens to be included in the book that was distributed to the audience, as the preliminary teaching prior to that.

original link with photos: http://dalailama.com/news/post/1545-teaching-stages-of-meditation-and-37-practices-of-a-bodhisattva

The Dalai Lama Makes a Pilgrimage to the Mahabodhi Temple

Bodhgaya, Bihar, India, 29 December 2016 - Addressing pilgrims who are about to return to Tibet, first thing this morning, His Holiness the Dalai Lama told them they were a source of inspiration to Tibetans in exile. He spoke of the value of Tibetan religious traditions and stressed the need to study and develop a sound understanding. He told those who had intended to attend the Kalachakra Empowerment not to worry if circumstances now made that difficult. He encouraged them to remember to think of Kalachakra on 13th, 14th and 15th of the Tibetan month, which correspond to the 11th, 12th and 13th of the common calendar. He assured them that as he gives the Empowerment, he will think of them and keep them in mind, so they can feel confident that they have received its blessings. He mentioned a precedent from the time of the Buddha when, because of circumstances, monastic ordination was given from a distance.

His Holiness led the pilgrims through a short ceremony for generating the awakening mind of bodhichitta and gave them transmission of the mantras of Buddha Shakyamuni, Avalokiteshvara, Manjushri and Arya Tara.

Amidst elaborate provisions for his security, His Holiness then drove the short distance to the gate of the Mahabodhi Temple compound, where he was received by the Gaya District Magistrate, Mr Ravi Kumar and the Bodhgaya Temple Management Committee Secretary, Nangsay Dorje. Two monks from the Mahabodhi Society escorted His Holiness down to Bodhi tree and the Vajrasana beneath it. From there, also accompanied by the Gaya Senior Superintendent of Police, Ms Garima Malik and the DIG, Mr Surabh Kumar, he began to walk clockwise around the temple.

Reaching the door to the inner sanctum he entered, paid his respects before the statue of Buddha Shakyamuni and sat on the floor. The monks from the Mahabodhi Society chanted the Mangala Sutta in Pali. Next, His Holiness, and monks from Namgyal Monastery recited the ‘Sutra Recollecting the Three Jewels’, ‘In Praise of the Buddha for Teaching Dependent Arising‘, the ‘Praise to the 17 Masters of Nalanda’, the ‘Supplication to the Buddha known as Drumbeat of Truth’, the ‘Prayer for the Long Life of the Dalai Lama’ composed by Jamyang Khyentse Chökyi Lodro, the ‘Praise for the Ecumenical Flourishing of the Teachings’, the ‘Power of the Words of Truth’, the one verse prayer for His Holiness’s long life and the ‘Verses of Auspiciousness of the Three Jewels’.

Emerging from the temple, and escorted once again by the two monks from the Mahabodhi Society, His Holiness completed his circumambulation of the temple. Saluting friends and well-wishers on the way, he put his shoes back on and climbed the steps up to the gate. From there he drove back to the Gaden Phelgyeling – Namgyal Monastery.

original link with photo http://dalailama.com/news/post/1518-his-holiness-the-dalai-lama-makes-a-pilgrimage-to-the-mahabodhi-temple

A Guide to the Bodhisattva's Way of Life’

Leh, Ladakh, J&K, India, 18 & 19 August 2016 (from news reports) - Almost thirty thousand devotees thronged the Shiwatsel ground to attend teachings by His Holiness the Dalai Lama here today. Four days of teachings, with sessions in the mornings only, have been organized by the Ladakh Buddhist Association of Leh in collaboration with various volunteer organizations.

As a prelude to His Holiness’s teachings, monks and scholars from various monasteries participated in formal debates with each other, employing dialectical methods to explore the niceties of the doctrine.

Beginning his explanation of the 8th century CE Nalanda master Shantideva's ‘Guide to the Bodhisattva's Way of Life’ (Bodhicharyavatara; spyod-jug), His Holiness addressed the congregation on the importance of learning and understanding what the Buddhist scriptures actually teach. “Faith without understanding the essence of what the Buddha taught is merely maintaining tradition as a kind of social custom,” he advised.

“We are not gathered here to witness some sort of performance nor even just to hold a meeting together. We are here to explore the teachings of the Buddha. Therefore, if our endeavours are to be fruitful, both teacher and students must generate a pure motivation. Otherwise we’ll just be wasting our time.”

Under the harsh Ladakhi sun, the crowd, consisting of Ladakhis, Tibetans, Western devotees and tourists, listened to His Holiness call for harmony between all religious traditions. In discussing the benefits of the awakening mind of bodhichitta, he said it is this spirit of awakening, the aspiration to attain enlightenment to benefit all sentient being that motivates the Bodhisattva's way of life. The text he is teaching explains how to cultivate and sustain this altruistic aspiration. There are two aspects to the awakening mind—the aspiration, the wish to awaken and actually engaging in practices that lead to that awakening. These bodhisattva practices are commonly known as the Six Perfections and first among them is the perfection of generosity.

“Every sentient being, including animals, seeks happiness,” His Holiness remarked. “Therefore, showing others respect and trying to understand and help them solve their problems is a source of happiness."

“We have two enemies, the self-cherishing or self-centred mind and the misconception of self. Crucial to Buddhism in general, but especially the Nalanda tradition, is the need to use our intelligence and transform our emotions. This will be a far more effective source of happiness than resorting to the short term pleasures of drinking alcohol or taking recreational drugs.”

His Holiness highlighted the verse in the first chapter of ‘Guide to the Bodhisattva’s Way of Life’ that describes sentient beings’ predicament:

Although seeking to avoid pain,

They run headlong into suffering.

They long for happiness, but foolishly

Destroy it, as if it were their enemy

The teachings will conclude on 20 August. The following day, 21 August, His Holiness will confer the empowerment of Avalokiteshvara—the Bodhisattva embodying compassion.

Continuing to teach Shantideva’s ‘A Guide to the Bodhisattva’s Way of Life’ His Holiness the Dalai Lama today suggested:

“The more we practice altruism and help others, the more we will benefit ourselves. The resultant peace of mind helps us live longer, able to serve humanity longer.”

He recommended that devotees pray with a good motivation to live longer in order to have greater opportunity to practise the Buddhadharma, cultivate bodhichitta, and attain Buddhahood. He added:

“Right from childhood we are under the influence of destructive emotions. We have an instinct to harm others, to kill insects and so forth, due to our past karma and being habitually driven by negative attitudes.

“From the beginning, we are accustomed to being ignorant about reality and adopt a self-cherishing attitude. Now, due to encountering the teaching of the Buddha, we are awakening from the slumber of ignorance. Therefore, we should try to generate the awakening mind of bodhichitta. In the immediate short term it will bring us peace of mind and better health, while in the longer term it will ensure that we take a higher rebirth.”

As His Holiness came to the end of his explanation, hundreds of monks and members of the public, led by Ganden Tri Rinpoche and Ladakh Buddhist Association President Tsewang Thinles, performed ceremonial prayers for His Holiness’s long life and good health. On behalf of the entire people of Ladakh, Tsewang Thinles expressed thanks to His Holiness for coming and showering his blessings on them. He further requested His Holiness to visit Ladakh again and again in the future.

In his response His Holiness said,

“These prayers made with great faith and devotion will help me live longer, giving me the opportunity to work for the welfare of all sentient beings.”

On 21st August, the last day of the four days of public teachings, His Holiness conferred an Avalokiteshvara empowerment. In the preamble he encouraged Buddhists among his listeners to adopt a vegetarian diet and curtail their use of alcohol. He urged everyone to be more compassionate and sincere and to recognise that we are all brothers and sisters belonging to one human family.

original links with photos: http://www.dalailama.com/news/post/1439-a-guide-to-the-bodhisattvas-way-of-life

http://www.dalailama.com/news/post/1440-guide-to-the-bodhisattvas-way-of-life-concluded

Long Life Offering for the Dalai Lama

Tashi Lhunpo, Bylakuppe, Karnataka, India, 1 January 2016 - Today’s White Tara Longevity Empowerment and Offering of Requests to His Holiness the Dalai Lama to Live Long took place inside the new Tashi Lhunpo Assembly Hall. Once he had completed necessary preparations, as prayers were recited, His Holiness addressed the congregation of Abbots, former Abbots, Tulkus, monks, nuns and lay-people.

“I’ve been teaching almost continuously since arriving at Gyumey Tantric College three and a half weeks ago. Today, as a way of dedicating the merit we’ll conduct a White Tara Longevity Empowerment. I gather 700 students from local schools have joined us today, I wish you a Happy New Year. Young students like these are very important because they belong to the generation of the 21st century. I and my colleagues belong to the 20th century. Our time has passed and our lives are nearly over. The 21st century generation on the other hand are just at the beginning. They have a realistic opportunity to change the world.

“We all want happiness and to avoid suffering, and within ourselves that involves a greater sense of love and compassion. As far as the external world is concerned it will entail taking serious steps to preserve the environment and adapt to climate change. These days scientists are increasingly finding evidence that cultivating love and compassion has a positive effect on our physical health and general well-being. Humanity is made up of individuals and we will only achieve a happier more peaceful society if those individuals are happier and more peaceful within themselves.

“I am optimistic about this. I believe that human nature is fundamentally positive and again scientists are finding evidence to support this. Experiments with infants, who are too young to talk, and so have limited conceptual thinking, show that they respond favourably to illustrations of people helping each other. They show clear adverse responses to illustrations of people harming or obstructing each other. What’s more, scientists have shown that constant fear and anger has a damaging effect on our immune systems.

“We may conclude that human nature is essentially compassionate. Love and affection are essential because we all depend on others to survive. Therefore affection is part of our basic nature. If it was otherwise and it was our nature to be angry and hateful, there’d be little we could do, but because it is our nature to be affectionate and compassionate it’s possible for us to think of enhancing these natural qualities through education and training.

“By and large, modern education systems are inadequate because they are focused on material development and pay insufficient attention to inner development, to training in basic human values. However, projects are underway in the USA and Canada, in Europe and also here in India to design curriculums that will incorporate secular ethics into standard education. Steps need to be taken now to implement such changes. If we can inculcate and nurture basic human values in those who are young today, I believe that by the end of the century we will have created a happier more peaceful world.

“Students, work hard, study well and make the most of your opportunities,” His Holiness advised.

Turning his attention to Tibetan culture His Holiness remarked that Indian Buddhist literature was translated into Tibetan more than a thousand years ago. As a result, today, Tibetan remains the language best suited to accurately expressing and explaining the Nalanda tradition. He described this as something to be proud of, something which provides access to knowledge that Tibetans can contribute to the whole of humanity. Inner peace is based on compassion, cultivation of which is thoroughly explained in Buddhist science. Meanwhile, many among Tibet’s Asian neighbours, such as China where there are 100s of millions of Buddhists, are showing growing interest in the teachings of Tibetan Buddhism.

“The Buddhist tradition may be more than 2500 years old, but instructions such as how to deal with disturbing emotions not only remain relevant today, but are something everyone can benefit from, without needing to be a Buddhist. It is important to remember that all human beings are fundamentally the same. We are all brothers and sisters belonging to one human family. We are born the same way and we die the same way. And yet instead of appreciating what we have in common, we tend to stress those differences between us, such as faith, nationality, whether we are rich or poor, educated or illiterate, which are of secondary importance. We see each other in terms of ‘us’ and ‘them’, which in terms of the interdependent world in which we live is not only unrealistic, it’s out of date.

“If, we adopt a more affectionate, appreciative and concerned attitude towards each other, our lives will become more meaningful. If we can contribute to the happiness and prosperity of the whole world, it will be worth leading a long life.

“Of course, there are simple physical factors that can contribute to longer life. One is basic hygiene. Another is that while you have good hospital facilities, you don't have enough qualified medical staff working in them. This is like the schools that need more qualified and dedicated teachers.

“You need to keep up your health. Take proper advice about diet and the importance of nutritious food. Eat less white rice. Take more exercise. Do circumambulations as you say your prayers. It saddens me to see knowledgeable students and teachers in poor health. Receiving blessings and performing rituals won’t solve this; you need to adopt more practical steps. Taking urgent care of your health is the most important aspect of ensuring you live a long life. Of course, as I’ve already said, inner peace and less stress have a beneficial effect on your physical well-being too.”

Returning again to the topic of education, His Holiness discussed whether it would not be better to refer to a teacher with Buddhist training as a philosophy teacher rather than as a religious or spiritual teacher. He cited the quotation he often repeats about the Buddha’s not washing misdeeds away with water, but revealing the path to liberation. A philosophy teacher should be able to explain the Two Truths, the Four Noble Truths and what the Three Jewels are. He or she should be able to explain what the Buddha represents and what he taught.

Before beginning to give the White Tara empowerment, His Holiness set the context.

“Here we are in Tashi Lhunpo founded by Gendun Drup, the First Dalai Lama. He had a special connection to White Tara and I feel especially fortunate to be able to give this empowerment today.”

When the empowerment was complete, the Chant Master began the Offering of Requests to His Holiness to Live Long based on the Lama Chöpa (Guru Puja). Ling Rinpoche, patron of the Jangchub LamRim teachings, recited the eulogy and requests during the main mandala offering. He recalled the kindness of Dromtönpa, Gendun Drup and all the Dalai Lamas, including His Holiness, to Tibetans. Whole series of offerings were made in connection with the request to His Holiness to live very long. They included a full set of monk’s robes, an alms bowl and a monk’s staff. There were also elaborate sets of the Seven Emblems of Royalty and the Eight Auspicious Symbols.

At one point the clear voices of children could be heard singing a praise to His Holiness outside. Representatives of five Tibetan settlements in South India offered their own prayers to His Holiness to live long. Monks recited the story of the incarnations of Avalokiteshvara and the Long Life Prayer composed by His Holiness’s two tutors. The final mandala offering was made by the Tashi Lhunpo Abbot and Zopa Rinpoche.

The grand rituals over, guests and dignitaries joined His Holiness for lunch. Tomorrow morning he is due to leave Bylakuppe and drive to Bangalore.

original link and photos http://dalailama.com/news/post/1361-longevity-empowerment-long-life-offering

The Dalai Lama: Questions & Answers

Question: How do you view yourself?

Answer: I always consider myself as a simple Buddhist monk. I feel that is the real me. I feel that the Dalai Lama as a temporal ruler is a man-made institution. As long as the people accept the Dalai Lama, they will accept me. But being a monk is something which belongs to me. No one can change that. Deep down inside, I always consider myself a monk, even in my dreams. So naturally I feel myself as more of a religious person. Even in my daily life, I can say that I spend 80% of my time on spiritual activities and 20% on Tibet as a whole. The spiritual or religious life is something I know and have great interest in. I have some kind of confidence in it, and thus I want to study it more. Regarding politics, I have no modern education except for a little experience. It is a big responsibility for someone not so well equipped. This is not voluntary work but something that I feel I must pursue because of the hope and trust that the Tibetan people place on me.

Question: Will you be the last Dalai Lama?

Answer: Whether the institution of the Dalai Lama remains or not depends entirely on the wishes of the Tibetan people. It is for them to decide. I made this clear as early as in 1969. Even in 1963, after four years in exile, we made a draft constitution for a future Tibet which is based on the democratic system. The constitution clearly mentions that the power of the Dalai Lama can be removed by a two-thirds majority vote of the members of the Assembly. At the present moment, the Dalai Lama's institution is useful to the Tibetan culture and the Tibetan people. Thus, if I were to die today, I think the Tibetan people would choose to have another Dalai Lama. In the future, if the Dalai Lama's institution is no longer relevant or useful and our present situation changes, then the Dalai Lama's institution will cease to exist.Personally, I feel the institution of the Dalai Lama has served its purpose. More recently, since 2001 we now have a democratically elected head of our administration, the Kalon Tripa. The Kalon Tripa runs the daily affairs of our administration and is in charge of our political establishment. Half jokingly and half seriously, I state that I am now in semi-retirement.

Question: Do you think you will ever be able to return to Tibet?

Answer: Yes, I remain optimistic that I will be able to return to Tibet. China is in the process of changing. If you compare China today to ten or twenty years ago, there is tremendous change. China is no longer isolated. It is part of the world community. Global interdependence, especially in terms of economics and environment make it impossible for nations to remain isolated. Besides, I am not seeking separation from China. I am committed to my middle-way approach whereby Tibet remains within the People's Republic of China enjoying a high degree of self-rule or autonomy. I firmly believe that this is of mutual benefit both to the Tibetans as well as to the Chinese. We Tibetans will be able to develop Tibet with China's assistance, while at the same time preserving our own unique culture, including spirituality, and our delicate environment. By amicably resolving the Tibetan issue, China will be able to contribute to her own unity and stability.

Question: The Chinese have recently stated that the next Dalai Lama will be born in Tibet and chosen by them. What do you have to say about this?

Answer: If the present situation regarding Tibet remains the same, I will be born outside Tibet away from the control of the Chinese authorities. This is logical. The very purpose of a reincarnation is to continue the unfinished work of the previous incarnation. Thus if the Tibetan situation still remains unsolved it is logical I will be born in exile to continue my unfinished work. Of course the Chinese will still choose their own Dalai Lama and we Tibetans will choose our own according to tradition. It will be similar to the present situation of the Panchen Lama. There is a Chinese-appointed Panchen Lama and there is the Panchen Lama chosen by me. One is paraded to serve its master's purposes and the other is the Panchen Lama accepted in the hearts of all the Tibetans.

Question: What are your commitments?

Answer: In general, I always state that I have three commitments in life. Firstly, on the level of a human being, my first commitment is the promotion of human values such as compassion, forgiveness, tolerance, contentment and self-discipline. All human beings are the same. We all want happiness and do not want suffering. Even people who do not believe in religion recognize the importance of these human values in making their lives happier. I remain committed to talk about the importance of these human values and share them with everyone I meet. Secondly, on the level of a religious practitioner, my second commitment is the promotion of religious harmony and understanding amongst different religious traditions. Despite philosophical differences, all major world religions have the same potential to create better human beings. It is therefore important for all religious traditions to respect one another and recognize the value of each other's respective traditions. Thirdly, I am a Tibetan and carry the name of the Dalai Lama. Tibetans place their trust in me. Therefore, my third commitment is to the Tibetan issue. I have a responsibility to act the free spokesperson of the Tibetans in their struggle for justice. As far as this third commitment, it will cease to exist once a mutually beneficial solution is reached between the Tibetans and Chinese. However, my first two commitments I will carry on till my last breath.

Question: What were your first feelings on being recognized as the Dalai Lama? What did you think had happened to you?

Answer: I was very happy. I liked it a lot. Even before I was recognized, I often told my mother that I was going to Lhasa. I used to straddle a window sill in our house pretending that I was riding a horse to Lhasa. I was a very small child at the time, but I remember this clearly. I had a strong desire to go there. Another thing I didn't mention in my autobiography is that after my birth, a pair of crows came to roost on the roof of our house. They would arrive each morning, stay for while and then leave. This is of particular interest as similar incidents occurred at the birth of the First, Seventh, Eighth and Twelfth Dalai Lamas. After their births, a pair of crows came and remained. In my own case, in the beginning, nobody paid attention to this. Recently, however, perhaps three years ago, I was talking with my mother, and she recalled it. She had noticed them come in the morning; depart after a time, and then the next morning, come again. Now, the evening the after the birth of the First Dalai Lama, bandits broke into the family's house. The parents ran away and left the child. The next day when they returned and wondered what had happened to their son, they found the baby in a corner of the house. A crow stood before him, protecting him. Later on, when the First Dalai Lama grew up and developed in his spiritual practice, he made direct contact during meditation with the protective deity, Mahakala. At this time, Mahakala said to him, Somebody like you who is upholding the Buddhist teaching needs a protector like me. Right on the day of your birth, I helped you.  So we can see, there is definitely a connection between Mahakala, the crows, and the Dalai Lamas.

Another thing that happened, which my mother remembers very clearly, is that soon after I arrived in Lhasa, I said that my teeth were in a box in a certain house in the Norbulinka. When they opened the box, they found a set of dentures which had belonged to the Thirteenth Dalai Lama. I pointed to the box, and said that my teeth were in there, but right now I don't recall this at all. The new memories associated with this body are stronger. The past has become smaller, vaguer. Unless I made a specific attempt to develop such a memory, I don't recall it.

Question: Do you remember your birth or the womb state before?

Answer: At this moment, I don't remember. Also, I can't recall if at that time when I was a small child, I could remember it. However, there was one slight external sign perhaps. Children are usually born with their eyes closed. I was born with my eyes open. This may be some slight indication of a clear state of mind in the womb.

Question: Between the ages of sixteen and eighteen, after you assumed temporal power, did you change?

Answer: Yes, I changed a little bit. I underwent a lot of happiness and pain. Within that and from growing, gaining more experience, from the problems that arose and the suffering, I changed. The ultimate result is the man you see now (laughter).

Question: How about when you just entered adolescence? Many people have a difficult time defining themselves as an adult. Did this happen to you?

Answer: No. My life was very much in a routine. Two times a day I studied. Each time I studied for an hour, and then spent the rest of the time playing (laughter). Then at the age of 13, I began studying philosophy, definitions, debate. My study increased, and I also studied calligraphy. It was all in a routine though, and I got used to it. Sometimes, there were vacations. These were very comfortable and happy. Losang Samten, my immediate elder brother, was usually at school, but during these times he would come to visit. Also, my mother would come occasionally and bring special bread from our province of Amdo. Very thick and delicious. She made herself.

Question: Are there any of your predecessors in whom you have a special interest or with whom you have a particular affinity?

Answer: The Thirteenth Dalai Lama. He brought a lot of improvement to the standards of study in the monastic colleges. He gave great encouragement to the real scholars. He made it impossible for people to go up in the religious hierarchy, becoming an abbot and so forth, without being totally qualified. He was very strict in this respect. He also gave tens of thousands of monks' ordinations. There were his two main religious achievements. He didn't give many initiations, or many lectures. Now, with respect to the country, he had great thought and consideration for statecraft. The outlying districts in particular. How they should be governed and so forth. He cared very much how to run the government more efficiently. He had great concern about our borders and that type of thing.

Question: During the course of your life, what have been your greatest personal lessons or internal challenges? Which realizations and experiences have had the most effect on your growth as an individual?

Answer: Regarding religious experience, some understanding of shunya (emptiness: lack of independent self nature) some feeling, some experience and mostly bodhichitta, altruism. It has helped a lot. In some ways, you could say that it has made me into a new person, a new man. I am still progressing. Trying. It gives you inner strength, courage, and it is easier to accept situations. That's one of the greatest experiences.

Question: When you became a refugee, what helped you gain this strength? Was it the loss of your position and country, the fact of everyone suffering around you. Were you called on to lead your people in a different way than you had been accustomed to?

Answer: Being a refugee is really a desperate, dangerous situation. At that time, everyone deals with reality. It is not the time to pretend things are beautiful. That's something. You feel involved with reality. In peace time, everything goes smoothly. Even if there is a problem, people pretend that things are good. During a dangerous period, when there's a dramatic change, then there's no scope to pretend that everything is fine. You must accept that bad is bad. Now when I left the Norbulinka, there was danger. We were passing very near the Chinese military barracks. It was just on the other side of the river, the Chinese check post there. You see, we had definite information two or three weeks before I left, that the Chinese were fully prepared to attack us. It was only a question of the day and hour.

Question: About you being the incarnation of the bodhisattva of infinite compassion, Avalokiteshvara. How do you personally feel about this? Is it something you have an unequivocal view of one way or another?

Answer: It is difficult for me to say definitely. Unless I am engaged in a meditative effort, such as following my life back, breath by breath, I couldn't say exactly. We believe that there are four types of rebirth. One is the common type wherein, a being is helpless to determine his or her rebirth, but only reincarnates in dependence on the nature of past actions. The opposite is that of an entirely enlightened Buddha, who simply manifests a physical form to help others. In this case, it is clear that the person is Buddha. A third is one who, due to past spiritual attainment, can choose, or at least influence, the place and situation of rebirth. The fourth is called a blessed manifestation. In this the person is blessed beyond his normal capacity to perform helpful functions, such as teaching religion. For this last type of birth, the person's wishes in previous lives to help others must have been very strong. They obtain such empowerment. Though some seem more likely than others, I cannot definitely say which I am.

Question (follow up): From the viewpoint then of the realistic role you play as Chenrezi, how do you feel about it? Only a few people have been considered, in one way or another, divine. Is the role a burden or a delight?

Answer: It is very helpful. Through this role I can be of great benefit to people. For this reason I like it: I'm at home with it. It's clear that it is very helpful to people, and that I have the karmic relationship to be in this role. Also, it is clear that there is a karmic relationship with the Tibetan people in particular. Now you see, you may consider that under the circumstances, I am very lucky. However, behind the word luck, there are actual causes or reasons. There is the karmic force of my ability to assume this role as well as the force of my wish to do so. In regard to this, there is a statement in the great Shantideva's Engaging in the Bodhisattva Deeds which says, As long as space exists, and as long as there are migrators in cyclic existence, may I remain removing their sufferings. I have that wish in this lifetime, and I know I had that wish in past lifetimes.

Question (follow up): With such a vast goal as your motivation, how do you deal with your personal limitations, your limits as a man?

Answer: Again, as it says in Shantideva, If the blessed Buddha cannot please all sentient beings, then how could I. Even an enlightened being, with limitless knowledge and power and the wish to save all others from suffering, cannot eliminate the individual karma of each being.

Question (follow up): Is this what keeps you from being overwhelmed when you see the suffering of the six million Tibetans, who on one level, you are responsible for?

Answer: My motivation is directed towards all sentient beings. There is no question, though, that on a second level, I am directed towards helping Tibetan. If a problem is fixable, if a situation is such that you can do something about it, then there is no need to worry. If it's not fixable, then there is no help in worrying. There is no benefit in worrying whatsoever.

Question (follow up): A lot of people say this, but few really live by it. Did you always feel this way, or did you have to learn it?

Answer: It is developed from inner practice. From a broader perspective, there will always be suffering. On one level, you are bound to meet with the effects of the unfavorable actions you yourself have previously committed in body, speech or mind. Then also, your very own nature is that of suffering. There's not just one factor figuring into my attitude, but many different ones. From the point of view of the actual entity producing the suffering, as I have said, if it is fixable, then there is no need to worry. If not, there is no benefit to worrying. From the point of view of the cause, suffering is based on past unfavorable actions accumulated by oneself and no other. These karmas are not wasted. They will bear their fruit. One will not meet with the effects of actions that one has not done oneself. Finally, from the viewpoint of the nature of suffering itself, the aggregates of the mind and body have as their actual nature, suffering. They serve as a basis for suffering. As long as you have them you are susceptible to suffering. From a deep point of view, while we don't have our independence and are living in someone else's country, we have a certain type of suffering, but when we return to Tibet and gain our independence, then there will be other types of suffering. So, this is just the way it is. You might think that I'm pessimistic, but I am not. This is how, through Buddhist teaching and advice, we handle situations. When fifty thousand people in the Shakya clan were killed one day, Shakyamuni Buddha, their clansman, didn't suffer at all. He was leaning against a tree, and he was saying, I am a little sad today because fifty thousand of my clansmen were killed. But he, himself, remained unaffected. Like that, you see (laughter). This was the cause and effect of their own karma. There was nothing he could do about it. These sorts of thoughts make me stronger; more active. It is not at all a case of losing one's strength of mind or will in the face of the pervasive nature of suffering.

 original link: http://www.dalailama.com/biography/questions--answers

Dalai Lama's Teaching on Nagarjuna’s ‘A Commentary on the Awakening Mind’ in Basel, Switzerland

Basel, Switzerland, 7 February 2015 - This is only the second time His Holiness the Dalai Lama has visited Basel, the ancient European city on the Rhine that lies where the borders of France, Germany and Switzerland converge. The historic hotel in which he is staying, Les Trois Rois, has previously hosted such famous but diverse guests as Napoleon Bonaparte, Pablo Picasso, and Theodor Herzl. There, before leaving for the venue where he would teach, he met with members of the media. He told them:

“I am one of the 7 billion human beings alive today. We are social creatures and today everything is interdependent. Therefore, we have to consider the welfare of the whole of humanity and the health of the planet. You media people have an important role to play in keeping people informed of the importance of ecology. Promoting awareness of the need to protect the environment is one of my own commitments.

“Secondly, I’m a Buddhist and I’m committed to fostering inter-religious harmony. This is not just wishful thinking, it is a realistic possibility. Look at India where all the world’s religious traditions, those that are indigenous and those from abroad, live together in peace. India is today a living example of diversity and pluralism.

“Thirdly, I’m a Tibetan and dedicated to the preservation of Tibetan culture.”

The first question from the floor was a simple “How are you?” and His Holiness replied that yesterday, when he arrived, he was tired. However, after going to bed at 5.30pm and getting up again at 2.30am he felt refreshed. Asked what needs to change in education today he remarked that the existing education system is focused on materialistic goals with insufficient attention to inner values. What is needed, he said, is a curriculum that incorporates such human values in a way that is universally acceptable. He mentioned meeting with members of the Mind & Life Institute a few days ago to hear about progress on just such a program called ‘Call to Care’.

In the context of religious freedom he was asked what he had to say to the pro-Shugden protestors on the street outside. He replied that the issue has nothing to do with religious freedom because it’s about spirit worship. The Buddha counselled his followers only to take refuge in and seek guidance from the Buddha, Dharma and Sangha. He said we should not seek refuge in spirits. The history of the controversy goes back to the time of the 5th Dalai Lama in 17th century. And the 5th Dalai Lama pronounced Dolgyal or Shugden an evil spirit. Many prominent Gelugpa masters concurred. His Holiness continued:

“In 1951, at Yatung, due to a variety of circumstances I took up the practice. However, my Senior Tutor remained sceptical about it. In 1970, because I already harboured doubts about it I investigated further and discovered what the 5th Dalai Lama had written about this practice. Realizing it was a mistake, I stopped and eventually word got out.”

He explained that these protestors have tried to create  mistaken impression, particularly in Tibet, that the Dalai Lama opposes this practice because he’s pandering to the Nyingmapas. He said this is nonsense. They accuse him of lying, but he asserts that he is not, while they just don’t know the reality of the situation. His advice, he said, is to investigate the matter more thoroughly. His Holiness concluded that the protestors are clearly able to exercise their freedom of expression, which is good. Nevertheless, it remains his duty also to share what he knows. That’s all he’s done.

Under bright winter sunshine, His Holiness drove to St. Jakobshalle where he was to teach. Tibetans singing and dancing in colourful costumes at the door gave him a traditional welcome. Inside the hall, as he came onto the stage, with its backdrop of large thangkas depicting the Buddha, Nagarjuna and Manjushri, a capacity crowd of 7500 also welcomed him with warm applause.

He began by stressing the importance of knowledge,

“Today, we should be 21st century Buddhists, who know what the Nalanda tradition is. When we recited the verse taking refuge in the Buddha, Dharma and Sangha, we need to understand what and who the Buddha is. If we understand the causes and conditions that result in a Buddha, we’ll understand what the word ‘Buddha’ signifies. Likewise, the Dharma indicates the path to liberation and the Sangha those who embody it.”

His Holiness remarked that the dull-witted simply have faith. The sharp witted, however, research and investigate the teachings. He cited what he had written in the colophon to the praise ‘Illuminating the Threefold Faith’ that invokes the qualities of the 17 Nalanda Masters:

“At the present time, when in the ordinary world there is great advancement in the fields of science and technology, we are distracted by the hustle and bustle of our busy lives, it is extremely important that those of us who follow the Buddha should have faith based on knowledge of his teaching. Therefore, we should examine the reasons for it with an unbiased and inquisitive mind, analyzing it closely.

... the foremost sages of the Holy Land of India have composed numerous excellent, meaningful texts that can open the eyes of those possessing fine discriminative awareness. During this time more than two thousand five hundred years have passed, but still those teachings (dealing with) hearing, contemplation and meditation survive undiminished.”

He further quoted the first two verses of that praise:

By understanding the meaning of the two truths, the way things exist,
We ascertain through the four truths how we arrive in and how we leave the cycle of existence.
Engendered by valid cognition our faith in the three refuges will be firm.
May I be blessed to establish the root of the path to liberation.

May I be blessed to perfect an uncontrived awakening mind of bodhichitta
Which is rooted in renunciation - the aspiration for liberation and
The total purification of suffering and its source -
And that boundless compassion that wishes to protect wandering beings.

His Holiness was invited to lunch with the members of the local City-Canton Government by its President, Dr Guy Morin. The President welcomed him to Basel and, during the course of the meal, told him there are currently about 600 Tibetan residents in the city. He said Basel’s connection with Tibetans is so long that he can remember having a Tibetan classmate at school 40 years ago.

Opening Nagarjuna’s ‘Commentary to the Awakening Mind’ after lunch His Holiness told his listeners that the text explains developing the awakening mind of bodhichitta in both its conventional and ultimate aspects. The explanation accords with that found in the sutras although the text itself is derived from the Guhyasamaja Tantra, which speaks of two kinds of bodhichitta: bliss and emptiness and the indivisibility of the two truths. He read the first verse, which expresses homage:      

1 Bowing to the glorious Vajra Holder
Who embodies the awakening mind.
I shall explain here the meditative practice
Of awakening mind that destroys cyclic existence.

The next two verses describe what the text sets out to teach:

2 The Buddhas maintain the awakening mind
To be unobscured by such conceptions
As consciousness of “self,” “aggregates” and so on;
It is always characterized by emptiness.

3 It is with a mind moistened by compassion
That you must cultivate [awakening mind] with effort.
The Buddhas who embody great compassion
Constantly develop this awakening mind.

Verses 4-9 present and challenge the views of the non-Buddhist schools of thought that flourished in ancient India. The text then moves on to deal with the views of the lower schools of Buddhist thought, culminating in an assessment of the Mind Only school, which the reader is advised is not to be taken literally:

27 ‘All of this is but one’s mind,’
That which was stated by the Able One
Is to alleviate the fear of the childish;
It is not [a statement] of [final] truth.

His Holiness concluded the session with verses that summarize the two kinds of bodhichitta:

72 Those who do not understand emptiness
Are not receptive vehicles for liberation;
Such ignorant beings will revolve
In the prison of existence of the six classes of beings.

73 When this emptiness [as explained]
Is thus meditated upon by yogis,
No doubt there will arise in them
A feeling attached to the welfare of others.

74 ‘Towards those beings that have
Bestowed benefits upon me in the past,
Such as through being my parents or friends,
I shall strive to repay their kindness.’

His Holiness announced that he would conduct the ceremony for generating the awakening mind tomorrow in conjunction with an Avalokiteshvara empowerment. The empowerment comes from the collection of secret visions of the 5th Dalai Lama.

As he was leaving the building, His Holiness held a short meeting with about 200 elderly and frail Tibetans. He told them that since they had spent their lives trying not to harm others and trying to develop the awakening mind of bodhichitta, as he himself does every day, they should relax and feel at ease. In the light of the empowerment he will give tomorrow, he commented that Tibetans have a special connection with Avalokiteshvara. He added that although Tibetans tended to squabble among themselves when Tibet was free, now the difficulties they have faced has brought about a firm unity.

original article link with photos http://www.dalailama.com/news/post/1235-teaching-nagarjunas-a-commentary-on-the-awakening-mind-in-basel

Compassion, Service, Joy: The Dalai Lama Visits Princeton

by Ushma Patel and Jamie Saxon, Office of Communications

With wisdom, honesty and humor, His Holiness the 14th Dalai Lama urged young people to take action to make the world more peaceful through compassion and service during a visit to Princeton University on Tuesday, Oct. 28.

"If you make [an] attempt now, this century can be more peaceful. [A] more happy world can be possible," the Dalai Lama said. But, he said, "you will not achieve it through wishful thinking."

The Dalai Lama, the most well-known figure in Tibetan Buddhism, participated in two major events on campus. In the morning in Jadwin Gymnasium he gave a public talk on compassion titled "Develop the Heart." He wore an orange Princeton baseball cap given to him on stage by the Rev. Dr. Alison Boden, Princeton's dean of religious life and the chapel, who introduced him to a crowd of more than 4,200 people.

In the afternoon the Dalai Lama joined 150 students and three faculty members in the Chancellor Green Rotunda for a conversation on Princeton's informal motto, "In the Nation's Service and in the Service of All Nations."

When the Dalai Lama arrived at Jadwin Gym, he blessed the campus during a rice ceremony, a Buddhist custom traditionally done when visiting homes to cleanse them of evil elements and bless them for goodness. On stage a sacred Tibetan painting called a thangka with a representation of Buddha and four disciples was displayed behind him.

Boden called the Dalai Lama a leading "spiritual and moral voice on a host of issues that concern the human family," including the environment, poverty and public service.

"This morning we are blessed to hear His Holiness's teaching on the subject of compassion, of cultivating loving-kindness within ourselves, so that it may radiate throughout all that we are, all that we think and feel and do," she said.

With the assistance of interpreter Thupten Jinpa, the Dalai Lama spoke about compassion and its place in the world, combining earnest statements with funny quips and his impish, infectious laugh. He mixed his own insights with those from ancient Indian and Buddhist traditions as well as modern psychology and medicine.

In an interconnected world, "each individual's future depends on the rest of [the] community," he said. "East depends on West, West depends on West, and South and North. Therefore, we really need a sense of group responsibility."

That concern for others, he said, is the essence of a meaningful life.

"Meaningful means [a] peaceful life. Peaceful means any action for your life is carried out with a sense of compassion, a sense of well-being for others. Then there is no possibility to harm others," the Dalai Lama said.

The Dalai Lama said he first learned compassion from his mother, who was "uneducated, but very kind." He recalled that she let him ride on her shoulders as she worked on a farm and let him manipulate her ears and change direction, without ever getting angry. "I was a young, spoiled boy," he said with a big laugh.

Practicing compassion, he said, includes respecting all religious traditions, and believers and nonbelievers. The Dalai Lama challenged modern society's materialism, as well as its emphasis on difference rather than sameness.

"Yes, we have differences — different professions, different family, education, also color, also faith," he said. "If we [have] more emphasis on sameness, [we have] no basis of quarrel."

Emphasizing the need for people to build "inner value," he said people must reflect, and then share what they learn from this reflection. "This must come from [an] individual," not the government, or even a spiritual leader, the Dalai Lama said.

"It is your responsibility. It is your opportunity" to actively try to make the world a more peaceful, happy place, the Dalai Lama said, addressing the younger people in the audience.

He answered questions about a variety of topics. When asked about the meaning of life, he jokingly said "money" before giving a serious answer about developing inner strength, living life honestly and building trusting relationships. In responding to a question about his happiest memory from childhood, he spoke about the affectionate relationship he had with his mother. Other topics included how to incorporate Buddhism into daily life, and the best way to practice forgiveness and how he resists hateful feelings toward China, from which he has been exiled (he said he separates the actor from the action).

"Forgiveness really means to try to not to have anger towards that person. Forgiveness does not mean you accept what they've done. … We can make a distinction [between] action and actor," the Dalai Lama said.

Asked about his biggest regret, he said he wished he had taken studying more seriously when he was a child and had no other responsibilities.

"You must concentrate for education," the Dalai Lama said. "Education is not just copying. You must analyze, [do] critical thinking. You need to read different books, different views," to form your own opinions and convictions.

Students have been participating in activities and lectures based on the Dalai Lama's visit all semester, and many students attended the talk, including sophomore Tiffany Cho, whose Buddhist grandmother had taught her about the religion. Cho said she was inspired by the Dalai Lama's message of "overall responsibility and generosity, to act considerately to others and to yourself."

Senior Nicky Robinson said he was curious to see what kind of message the Dalai Lama would deliver to a modern society so far removed from his teachings.

"If the world was as peaceful and compassionate as he is, it would be a different place," Robinson said. "As a religious person, you can imagine him preaching, but he was very conversational and [you could tell he] didn't view himself as superior."

During the afternoon, the Dalai Lama, three faculty members and 150 students selected for their engagement in service gathered in a more intimate setting, the Chancellor Green library.

The Dalai Lama's opening remarks focused on service. "If you do good for others, you get benefit, if you get harm to others, you harm yourself. … The real mover is love and a sense of concern and wish of well-being," he said.

Jill Dolan, the Annan Professor in English and director of the Program in Gender and Sexuality Studies, asked how people can best serve with "compassionate care" despite cultural differences.

Speaking through his interpreter, the Dalai Lama said: "When we talk about human connection and compassion, the focus is the person, not their culture. … The primary emotion at a basic human level is that of love; the secondary level is differences — that's where complex emotions like jealousy and competitiveness arise."

Mitchell Duneier, the Maurice P. During Professor of Sociology, and Eddie Glaude Jr., the William S. Tod Professor of Religion and African American Studies, also asked questions before the floor was opened to the students.

One asked: "Can arts be considered an act of service in and of themselves?"

"The promotion of understanding of [the] huge gap between rich and poor — the artistic way can be very powerful medium," the Dalai Lama replied. "Through [the] artistic way, you can carry more clear message: every human activity can be positive so long as motivation is good."

A student raised in Newark, New Jersey, said he felt limited in what he could do in the face of homelessness, crime and poverty. He asked how to maintain compassion and hope in such situations.

"What is important is to be cognizant of your own ability to make change in other areas, so you don't feel overwhelmed by these circumstances," the Dalai Lama said.

After the conversation, the Dalai Lama walked to the lobby, where two Tibetan Buddhist monks from the Sera Mey Monastery in southern India had built a sand mandala depicting the paradise of Avelokitshevara, the Buddha of Compassion.

The Dalai Lama blessed and prayed over the mandala before the monks, in a tradition symbolizing the impermanence of life, ceremoniously dismantled the mandala by sweeping the sand with small pieces of paper into a ceramic vessel. The monks later walked down Washington Road and poured the sand into Lake Carnegie, a tradition intended to carry blessings and energy throughout the world.

Sophomore Richard Peay said he was inspired by the Dalai Lama's understanding of service. "He confirmed my long-standing belief that service isn't just going to a poverty-stricken area and building houses; it's also the little things you do every day that show compassion, that brighten someone's day, even if it is just a nice hug."

Original link plus pictures here: http://www.princeton.edu/main/news/archive/S41/45/30S62/index.xml?section=featured

The Dalai Lama Speaks on Compassionate Ethics in Livorno, Italy

Livorno, Tuscany, Italy, 15 June 2014 - His Holiness the Dalai Lama began the last day of his Italian visit by arriving early at the Modigliani Forum to do preparatory prayers for the Avalokiteshvara Empowerment. After completing the preparations His Holiness welcomed Bishop Simone Giusti of Livorno on the stage.

"It is a great honor to have a spiritual brother from a major religious tradition present here ahead of my teachings of the Buddha. I always mention that all religions teach the same message, the practise of love. Philosophically there are major differences between our two religions but the aim is the same - to make everyone a better person with moral ethics." His Holiness said.

His Holiness expressed his desire to participate in a Christian prayer service during his next Italian visit, as he said it would not be possible this trip, since he was leaving the next morning. He once again conveyed his warm welcome and deep appreciation to Bishop Simone Giusti on behalf of the Buddhist community in Italy.

Bishop Simone Giusti thanked His Holiness for his words and welcome saying that he was extremely happy and equally honored to be in the presence of His Holiness. He said there are many people in this world who have lost their way and for whom His Holiness' message of love and compassion brings new hope. He once again thanked His Holiness. His Holiness held on to the hands of Bishop Simone throughout their conversation and also walked with him as he left the stage.

His Holiness then conferred the Avalokitesvara Empowerment. In the afternoon His Holiness returned to the Modigliani Forum to give a public talk on Compassionate Ethics attended by more than 6000 people.

He began by talking about the Tibetan national flag, having signed one on his way to the stage. He recalled his conversation with Chairman Mao in Peking, China during his China visit in 1954-55, during which Chairman Mao told His Holiness that he should display Tibet's national flag if they had one. His Holiness said that the Chinese leaders at that time were dedicated people and that he admired them. He went on to add that as far as a social economic theory was concerned he considered himself a Marxist.

His Holiness said that he enjoyed his Italian visit. Whenever he met members of the public they showed genuine human feeling towards him and he thanked everyone for the love that they had shown. He had just one complaint, and that was the hot weather, which is beyond everyone's control, he said.

Speaking on ethics, His Holiness said that he considered all actions carried out for the welfare and benefit of other's wellbeing as ethical. He advised people to develop a sense of concern for wellbeing of others. Ultimately, this will benefit oneself. This he said was being wise-selfish. Sincerely caring for others wellbeing leaves no room to bully, cheat or harm others. This benefits us because our mind will be much happier leading to a happy life, he said.

At the time of birth a child does not know any word, any language, but is totally dependent on its mother's love and affection. Scientists have found through study that for a new born child a mother's touch is very crucial for the proper development of the brain in the initial few weeks after birth. His Holiness said that the affection of mother at an early age in life is very important.

He concluded his talk saying that the first person who benefits from showing compassion to others is oneself. "So please practise love and compassion," he said.

The question and answer session started with questions from young children aged around 7 years and one from a young man in his teens who told His Holiness that like him there are many teens in Europe who are worried about their future and asked for advice.

His Holiness said that he places high hopes on the new generations of young people belonging to the 21st century and asked them to take the lead in being the change that they want to see. He called for them to pay more attention to inner values and moral ethics, over and above the current education system. He said by his talks and other appearances he is sending out a message to youth everywhere that he was with them in their efforts to make the 21st century a more peaceful and compassionate century.

There was one question on the subject of the demonstrations held for the past two days by Shugden supporters. One man asked His Holiness how does one differentiate between the actor and action in this case and what should the attitude of Buddhists like him be towards these protestors.

His Holiness replied that the Shugden problem is nearly 400 years old and that the Great 5th Dalai Lama and the 13th Dalai Lama considered this spirit harmful and advocated against its worship. He said that he considers Shugden worship as just a spirit worship and not a religion. His Holiness further said that this practise was very sectarian, while he always advocated non-sectarianism. He said that even he had worshipped this spirit from 1951-70 out of ignorance. But after thorough investigation and experimentation he found the practise very sectarian in that it restricted him from taking teachings from other Buddhist sects. After stopping this practise he became free to receive teachings from the Tibetan traditions of Nyingma, Kagyu, and Sakya, thereby actually gaining freedom of religion, he said, refuting the baseless charges of the Shugden followers that His Holiness restricts their freedom of religion.

Responding to a question about leadership, His Holiness said that studies have found that biologically females are more sensitive towards the welfare and well-being of others. He advocated that females take a more active role in leadership. This was received by a huge applause. He also spoke about Buddha having given equal rights to monks and nuns alike. His Holiness mentioned how he has advocated for a similar kind of education for both monks and nuns in Buddhist monasteries in Tibetan settlements in India and that he was glad his words are being implemented these days in the Tibetan monasteries and nunneries in India.

After more than an hour of questions Lama Zopa Rinpoche concluded the program with thanks to His Holiness for blessing Lama Tzong Lhapa Institute with his presence and he also thanked all concerned for making His Holiness's visit a success. The Director of Lama Zong Khapa Institute Mr. Fillipo thanked His Holiness for the teachings, the Avalokitesvara Empowerment and his public talk on compassionate ethics. His Holiness then offered scarves to Lama Zopa Rinpoche, Mr Fillipo and all the interpreters.

Before leaving the venue, His Holiness gave his farewell remarks.

"I had a very memorable visit here in Italy. It is now time to say goodbye, not just to Italy, but to this heat. We are separating for the time being but in spirit we are together. We will remain friends until our death. Everyone please realize that the ultimate source of our happiness is within oneself, and does not depend on outside sources. So please pay more attention to inner moral values. Please keep this in mind."

As he left the venue, the crowd of more than 6000 gave him a thundering applause and bidding him an emotional farewell. Tomorrow His Holiness will depart for India.

original link with photos http://dalailama.com/news/post/1142-his-holiness-the-dalai-lama-speaks-on-compassionate-ethics-in-livorno