Dalai Lama on The Middle Way

Teaching Nagarjuna’s ‘Precious Garland of the Middle Way’

Thekchen Chöling, Dharamsala, India - The sun shone in a clear sky this morning as His Holiness the Dalai Lama walked from his residence to the Tsuglagkhang, the Main Tibetan Temple. He greeted members of the public gathered in the yard and around the temple on his way, stroking a child’s cheek here, exchanging a few words there and waving to those beyond his reach. Once in the temple he respectfully saluted the former Ganden Throneholder, Rizong Rinpoché before taking his seat on the throne. A recitation of the ‘Mangala Sutta’ in Pali by Thai monks was followed by the chanting of the ‘Heart Sutra’ in Chinese.

The more than 7500 people gathered in and around the temple included individuals from 61 countries. Of these, the principal students were 1127 from Taiwan belonging to 21 organizations under the umbrella of the Taiwan International Tibetan Buddhist Association. Largest among these various groups was ‘Bliss and Wisdom’ and its 850 members.

After reciting the customary verses of homage, His Holiness addressed the congregation.

“Today, Chinese from Taiwan and elsewhere have come to listen to this teaching. We are here to learn how to transform our minds. The Buddhist tradition in general and the Nalanda Tradition in particular teach about the mind using logic and reason. They explain how to counter destructive emotions like anger and jealousy, which has the additional physical benefit of boosting our immune systems.

“We have to identify what disturbs our peace of mind and learn how to counter that, much as we take the appropriate medicine when we are sick. When we are angry, we should ask why. Note that anger may cause you to see someone as an enemy, but that can change. Someone who seems like an enemy today may be a friend tomorrow. When someone criticizes you, if you get angry it doesn’t relieve your irritation, whereas if you remain patient and calm, you don’t get upset. Anger, arrogance and jealousy disturb your peace of mind. They spoil your health and disturb your friends.

“Peace of mind is important because we all want to be happy. Cultivating and preserving it is not so much a religious practice as taking a practical step towards being happy. All religious traditions teach love and compassion because as human beings we are social animals. Our well-being depends on the members of our community. Generally, a child brought up by a loving mother grows into an affectionate adult. In the past, people lived with their families in relatively small groups, but today, we are all dependent on each other. All 7 billion human beings make up one human family. Therefore, it’s crucial that we take account of the oneness of humanity.

“Buddhists talk about helping all mother sentient beings, but those who we can really help are human because we can communicate with them. It’s much more difficult to help animals who have no language. If our brains are slaves to afflictive emotions, they’re not of much use, but if we cultivate love and compassion for others we can achieve happiness. As Shantideva writes:

And so, today, within the sight of all protectors,

I summon beings, calling them to Buddhahood.

And, till that state is reached, to every earthly joy;

May gods and demigods and all the rest rejoice.

“If you cultivate the awakening mind of bodhichitta, all beings will be your friends. You’ll see all as amiable and none as foes. On the other hand, if you only think of yourself, everyone will seem like a threat. The scriptures tell us that this human life is hard to find and precious because it enables us to fulfil the aims of others and ourselves.”

His Holiness talked about how all religious traditions commend us to be warm-hearted, although they take different philosophical approaches to this goal. Some theistic traditions, like Judaism, Christianity and Islam place their faith in a creator god, seeing other beings as children of that god and so as brothers and sisters. Non-theistic traditions in India, such as a strand of the Samkhya tradition, Jains and Buddhists see happiness and suffering as dependent on our actions. This point of view gave rise to the idea of non-violent conduct promoted first by Jains, but also adopted by the Buddha.

His Holiness clarified that the Buddha’s foundational teaching was given openly, in public and was later recorded in the Pali language. This tradition is followed in Sri Lanka, Burma, Thailand and elsewhere in Southeast Asia. Later teachings were recorded in Sanskrit, a more scholarly language. He mentioned that since the terms Hinayana and Mahayana, implying a lesser vehicle and a greater vehicle, can be viewed as discriminatory, he prefers to speak of the Pali and Sanskrit traditions. Monks of the Pali tradition maintain good monastic discipline. Scholars of the Nalanda Tradition that exemplifies the Sanskrit traditions emphasized the use of reason and logic. Its members investigated the Buddha’s teaching without taking it for granted.

The Buddha himself encouraged his followers to examine his teaching carefully in the way a goldsmith tests gold. When Nagarjuna and his followers did this, they classified what the Buddha had taught into definitive and interpretable instructions, after subjecting them to analysis akin to a scientific approach.

Reiterating the importance of cultivating and maintaining peace of mind, His Holiness stressed that it is not necessary to be religious to do so. What is important is learning how to tackle disturbing emotions. He mentioned that he has been encouraging the introduction of social, emotional and ethical learning to the education system.

Although he considers Buddhism to have some of the profoundest understanding of reality, what he is particularly interested in is for Buddhists to use that knowledge to help others. He observed that while philosophical and psychological ideas were introduced and explained in religious literature, they can be well employed in an objective, secular and academic context.

His Holiness reported classifying the content of the 300 volumes of the Kangyur and Tengyur, the collections of translations of the Buddha’s teachings and subsequent Indian treatises, under the following headings---science, philosophy and religion. These materials have been compiled into separate books in Tibetan and translated into Chinese, English and other languages. Work on the volumes dealing with science is complete, while work on the philosophical volumes is underway.

His Holiness discussed different ways in which the selflessness of persons and phenomena are explained within the Buddhist tradition.

“The Mind Only School assert that no phenomena exist externally, they are but reflections of the mind. They speak of non-dual emptiness. The Middle Way School allow no kind of essential or intrinsic existence. For them nothing exists independently. Things exist merely as designations.

“In the ‘Heart Sutra’ Shariputra asks "How should a child of the lineage train who wishes to engage in the practice of the profound perfection of wisdom?" Avalokiteshvara tells him, “'Whatever son or daughter of the noble lineage wants to train in the profound discipline of the perfection of wisdom should consider things in the following way. First, he or she should clearly and thoroughly comprehend that the five aggregates are empty of any inherent nature of their own.” Although things appear to have a solid, independent existence, they do not actually exist that way. Form is empty means that it does not exist the way it appears.

“Because things are conditioned by other factors, they exist as mere designations, labelled by language. When we critically examine form, it is empty of intrinsic existence. But when we accept what appears, form exists on a conventional level. “Emptiness is not other than forms and forms are not other than emptiness.”

“Mind exists as a series of moments, moments of consciousness.

“Nagarjuna’s ‘Fundamental Wisdom of the Middle Way’ explains in Chapter 26 how we are brought into unenlightened life in the cycle of existence. Chapter 18 deals with selflessness, and Chapter 24 clarifies the Four Noble Truths. There are commentaries on ‘Fundamental Wisdom’ by Buddhapalita and Chandrakirti. Je Tsongkhapa read these and other classic texts in preparing for his own commentary. At a certain point he had a vision of Manjushri who gave him an answer to a question that he found difficult to understand. Manjushri then advised him to engage in further study and practice. Eventually, it was when he was reading Buddhapalita’s commentary that he achieved a correct insight into emptiness.”

His Holiness remarked that when he gives someone a statue of the Buddha, he explains that the Buddha was a teacher. Consequently, what’s important is to study his teachings. He observed that the Buddha’s teachings reached China before they reached Tibet. However, since the pilgrim Xuanzang studied at Nalanda before returning to China, and Buddhism was introduced to Tibet by the foremost Nalanda scholar Shantarakshita, both Chinese and Tibetan Buddhism belong to the Nalanda Tradition. The difference is that while the key works on logic and epistemology by Dignaga and Dharmakirti were translated into Tibetan, they were not translated into Chinese.

Declaring that he had intended to read the first chapter of Nagarjuna’s ‘Precious Garland of the Middle Way’ today, His Holiness summarized its contents. The chapter distinguishes between being born with high status and achieving definite goodness. “High status is considered to be happiness, Definite goodness is liberation.” It is necessary to transform the mind, employing wisdom and analysis in order to achieve definite goodness, but that is only possible on the basis of life as a human being. His Holiness emphasized that transforming the mind does not come about in a short time, but if you keep up your effort, you’ll achieve your goal. Whatever you read or hear, you must reflect on it over and again, to gain conviction. Through meditation bring about experience of what you’ve understood to transform the mind.

As he brought the session to an end for the day, His Holiness encouraged his listeners to attend the opportunity to review what he had been talking about. He told them not to sit quietly, but to ask questions to settle whatever doubts they might have. He will resume his explanation tomorrow.

original link & photos: https://www.dalailama.com/news/2019/teaching-nagarjunas-precious-garland-of-the-middle-way

Dalai Lama's Long-Life Ceremony

Offering of a Long-Life Ceremony to His Holiness the Dalai Lama

Thekchen Chöling, Dharamsala, India - An estimated 7500 people packed the Tsuglagkhang, the Main Temple and Yard adjacent to His Holiness the Dalai Lama’s residence this morning to participate in offering prayers for his long-life. The route from the palace gate to the temple through the yard and the temple itself had been richly decorated with garlands of flowers and bouquets. The pillars were painstakingly wrapped in coloured cloth. Tashi Shölpa, Gyal Shay and Lhamo dancers welcomed His Holiness as walked from his residence.

Inside the temple, which was filled with monks, sat representatives of Tibet’s religious traditions: from the Bön tradition, Menri Lopon Trinley Nyima Rinpoché; from the Geluk tradition, Jangtsé Chöjé, Gosok Rinpoché and Ganden Tri Rinpoché, Jetsun Lobsang Tenzin; Head of the Sakya tradition, Sakya Trizin, Ratna Vajra Rinpoché; also from the Geluk tradition, Sharpa Chöjé, Lobsang Tenzin; from the Karma Kagyu tradition, Situ Rinpoché; and from the Nyingma tradition, Ringu Tulku.

To the right of His Holiness’s throne, behind Ganden Trisur, Rizong Rinpoché, sat the Abbots of Sera, Ganden, Drepung, Tashi Lhunpo, Gyumé and Gyutö Monasteries, while to the left sat serving and retired Kalöns.

His Holiness greeted them with a broad smile when he arrived, before taking his seat on the throne. Looking out over the audience he saw six monks from Thailand and directed that they be seated with the Abbots on the dais.

The ceremony, conducted by monks from Namgyal, Gyutö and Kirti Monasteries began with a prayer invoking the former incarnations of Avalokiteshvara in India and Tibet composed by the late Trulshik Rinpoché. Next, the ‘Praise to the 17 Masters of Nalanda’ was recited. The offering requesting His Holiness’s long life was a rite focussed on Amitayus by the Fifth Dalai Lama and belonging to the collection of his Secret Visions. Its performance had been recommended by Nechung, the State Oracle, during the customary New Year trance and was offered by the Central Tibetan Administration (CTA) and the People of Tibet.

At a certain point in proceedings, after the dispatching of the five dakinis, the Nechung Oracle and the oracles of Dorje Yamakyong, Nyenchen Thangla, and Kharak Khyung Tsün approached His Holiness in trance, dancing and offering prayers. They were followed by the representatives of Tibet’s religious traditions who paid His Holiness their respects and offered prayers. Tsog was offered to him.

Sikyong Dr Lobsang Sangay stood with Sakya Trizin as he made the mandala offering and recited from memory a long supplication to His Holiness to live long. The supplication mentioned that he has been inconceivably kind to the Tibetan people and has taught all over the world. He has encouraged harmony among the world’s religious traditions, the protection of the environment, and the preservation of the Tibetan cultural heritage. He has advocated non-violence. He has presented the knowledge contained in the Kangyur and Tengyur collections in terms of philosophy, science and religion and promoted secular ethics for the benefit of all.

The supplication ended, “May your life be as firm as an indestructible vajra, may the Tibetan people be reunited and may you return to Tibet to sit on the Lion Throne in the Potala Palace. Please guide us from life to life. We request you accept our prayer.” With that the Sakya Trizin presented a statue of Amitayus to His Holiness, followed by trays bearing the eight auspicious emblems, the seven symbols of royalty and the eight auspicious substances.

The religious heads and dignitaries from the CTA offered silk scarves.

His Holiness addressed the gathering. “People from the Three Provinces, representatives of our spiritual traditions and protector deities oath-bound at the time of King Trisong Detsen have made this Long-Life Offering—I’d like to thank you all.

“When I recently fell ill many people around the world, as well as inside and outside Tibet, prayed for me, and again I’d like to thank you all. Karma is such that if you haven’t done something, you won’t experience the consequences, nor will the consequences of someone else’s action ripen on you. However, because of close relations within a family and close links between teachers and students prayers between them can be effective. Those who prayed for me did so sincerely—I’m sure it will have been powerful and effective. Thank you.

“I can’t talk about my past lives, but in this life I became a monk and I’ve studied and practised, as Jé Rinpoché writes towards the end of ‘Dependent Arising: A Praise of the Buddha’:

“Becoming ordained into the way of the Buddha

by not being lax in study of his words,

and by yoga practice of great resolve,

this monk devotes himself to that great purveyor of truth.”

His Holiness described his deep respect for the 17 Masters of Nalanda. He observed that there had earlier been a praise for the ‘Six Ornaments and Two Supremes’, which overlooked several masters whose works were influential in Tibet. Consequently he composed his ‘Praise to the 17 Masters of Nalanda’ and encouraged the study of their respective treatises.

“I’ve given serious thought to emptiness,” he continued, “thanks to the encouragement of my debate assistant Ngodup Tsognyi. Later, when I reported to Kyabjé Ling Rinpoché my experience as a result of contemplating the Second Dalai Lama’s ‘Songs of the Correct View’, he remarked, ‘Before long, you’ll be a ‘space-yogi’. As Choné Lama Rinpoché put it, ‘It’s because of my teachers’ kindness that I have anything to say about emptiness, the luminous nature of the mind and bodhichitta’.

“As far as bodhichitta is concerned, I found my mind was transformed as a result of hearing Khunu Lama Rinpoché’s explanation of ‘Guide to the Bodhisattva’s Way of Life’ in 1967. I’ve gained some experience of the view of emptiness and the extensive path of bodhichitta and I’ve shared it with others because I’ve seen them to be beneficial. I continue to generate bodhichitta on a daily basis and reflect on what Shantideva wrote:

"Whatever joy there is in this world

All comes from desiring others to be happy,

And whatever suffering there is in this world,

All comes from desiring myself to be happy.

If I do not actually exchange my happiness

For the sufferings of others,

Not only shall I not attain the state of a Buddha

Even in cyclic existence I shall have no joy.

As long as space endures,

As long as sentient being remain,

Until then, may I too remain

And dispel the miseries of the world.

“In this life I’ve been able to serve the Tibetan people and the Tibetan tradition and I’ve been able to show others how helpful an altruistic mind can be. Predatory animals only kill when they are hungry, but human beings do harm to each other on almost any pretext. In such a context we need to be more altruistic.”

His Holiness quoted the Buddha’s advice: ‘As the wise test gold by burning, cutting and rubbing it, So, bhikshus, should you accept my words—after testing them, and not merely out of respect for me.’ He observed that only the Buddha encouraged such a sceptical, reasoned approach. He noted that in his first round of teachings, the Buddha explained the Four Noble Truths and the 37 Factors of Enlightenment. During the second round he clarified the Perfection of Wisdom and in the third round he revealed the clear light nature of the mind, which is the basis for tantric practice. Thus, the Buddha gave his teachings in a progressive way.

Referring to his three commitments, His Holiness remarked that as a simple human being himself, he is committed to serving humanity. As a Buddhist he is committed to promoting harmony amongst religions, which as a result of its longstanding traditions of ahimsa and karuna (non-violence and compassion), flourishes in India. The aim of all religious traditions is peace. Thirdly, as a Tibetan, His Holiness reported that he has done his best to educate Tibetans in exile. Although it’s been difficult for him to be very effective in Tibet, in exile he has done what he could to support and enrich Tibet’s cultural heritage.

“Buddhism in Tibet is a complete tradition,” he asserted, “including the Fundamental Vehicle, the Universal Vehicle and Tantra. Shantarakshita, a philosopher and logician, established Buddhism in the Land of Snows. Sakya Pandita followed his lead when he wrote the influential ‘Treasury of Logic and Epistemology’. It’s on the basis of this that we’ve had successful and mutually beneficial interaction with modern scientists. I’ve made some contribution to general well-being over the last 60 years, but the unflinching spirit of the people in Tibet has been my inspiration. It’s because of them that we’ve been able to keep our culture alive.

“The First Dalai Lama, Gyalwa Gendun Drup, who lived to be 84, had no wish to be born in a pure land. Since I have the opportunity to benefit beings, it will be good if I’m able to live longer. I make prayers to him for his blessing that I may live another 10-15 years.

“Once I had a dream that I was swimming, even though I can’t swim, and Palden Lhamo was riding on my back. She remarked, ‘There’s no doubt you’ll live till you’re 110 years old.’” Applause rippled through the temple. “Other people too have dreamt that I may live till I’m 113. As I told people in Ladakh, what would you prefer, that you keep asking me to come here and there, or that I live long?

“People and gods have made this Long-Life Offering. I’m sure it will have a positive effect and I hope I will live to 110.”

Several auspicious prayers were recited as former and serving cabinet ministers paid their respects to His Holiness, concluding with the ‘Words of Truth’.

original link & photos: https://www.dalailama.com/news/2019/offering-of-a-long-life-ceremony-to-his-holiness-the-dalai-lama

Dalai Lama on Generating the Awakening Mind

Generating the Awakening Mind

Thekchen Chöling, Dharamsala, India - Before His Holiness the Dalai Lama reached the Main Temple this morning, the ‘Heart Sutra’ was recited three times in the languages of the Buddhist Republics of the Russian Federation, Kalmykia, Buryatia and Tuva. Once he had arrived, greeted the eminent Lamas and the audience and taken his seat on the throne, the ‘Heart Sutra’ was chanted once more in Russian.

“So to conclude this series of teachings, today we’ll conduct a ceremony for generating the awakening mind of bodhichitta,” His Holiness announced. “As far as the awakening mind is concerned we need to understand that we are seeking to attain a state in which all defilements and faults have been eliminated and in which perfect realization—omniscience—has been achieved. Unsurpassed enlightenment is the goal you seek when you generate the awakening mind. You aspire to become a Buddha for the benefit of all sentient beings.

“In his ‘Entering into the Middle Way’ Chandrakirti wrote:

“Even those abiding in the first mind of complete enlightenment (bodhichitta)

Overcome those born from the speech of the Subduer Kings

And Solitary Realizers through their own merit's increase.

On the (ground called) Gone Afar he surpasses them with his intelligence.

“And at the end of the sixth chapter of the same work, he wrote:

“And like the king of swans, ahead of lesser birds they soar,

On broad white wings of conventional and ultimate (bodhichitta) full spread.

And on the strength of virtue's mighty wind they fly

To gain the far and supreme shore, the oceanic qualities of Victory.

“These powerful lines from ‘Entering into the Middle Way' echo the praise of compassion in the words of salutation.

“The mind of compassion, non-dual understanding,

And the altruistic mind of enlightenment (bodhichitta)

Are the causes of Children of the Conquerors (bodhisattvas).

“In terms of practice, compassion is important in the beginning, middle and end. The ‘Prayer of Maitreya’ states that bodhichitta is the factor that leads you away from the lower realms, to higher realms and finally to that deathless state where you are free from aging and death. Since the time of the Buddha, the great Indian masters who followed him cultivated bodhichitta. This is why we refer to the Buddha as the teacher, the Dharma as the actual refuge and the Sangha, like Nagarjuna and so forth, as companions on the path to enlightenment.

“To achieve Buddhahood we also need to realize emptiness. The Middle Way propounded by Nagarjuna is important, so much so that Bhavaviveka criticized what he called Asanga’s and Vasubandhu’s recklessness in neglecting to accept and follow it. However, if we only read Nagarjuna, we won’t reach a very deep understanding. Addressing the challenges posed by other points of view has the effect of broadening and enriching our sense of discernment. Studying a variety of treatises has a clarifying effect.”

His Holiness explained that to conduct the ceremony for generating the awakening mind you can follow the extensive rite described in Asanga’s work the ‘Bodhisattva Grounds’, or the shorter version in Shantideva’s ‘Guide to the Bodhisattva’s Way of Life’. He suggested that today he would use the verses that begin, ‘With a wish to free all beings ...’

He observed that the Buddha is someone who has travelled the path and teaches from his own experience how to overcome afflictive emotions, ignorance and their residual stains. By following his teaching we can eliminate all mental defilements, because of which he can be seen as the highest teacher.

His Holiness called on the audience to imagine the Buddha in the space before them as a living person surrounded by his Eight Close Disciples, Avalokiteshvara, Manjushri and so forth; the Seven Patriarchs like Kashyapa who came after him; the Seventeen Nalanda Masters, Nagarjuna and Asanga and their followers; the 84 Great Adepts (Mahasiddhas) such as Saraha and so forth.

His Holiness digressed to mention the distinction drawn by an 18th century Lama called Nyengön Sungrab between teachings that constitute the general structure of Buddhism and specialized teachings. Teachings belonging to the Sutras and works like Nagarjuna’s ‘Fundamental Wisdom of the Middle Way’ constitute the general structure that anyone can follow. Tantras, such as Kalachakra, that involve working with channels, winds and drops are specialized teachings intended for specific disciples.

Continuing to describe those imagined gathered around the Buddha His Holiness mentioned Tibetan masters as well as their Indian mentors: Nyingma masters like the 25 disciples of Guru Padmasambhava; Sakya masters of the LamDre tradition; masters belonging to the three Kadampa lineages; masters from the four major and eight minor Kagyu traditions and masters of the Renewed Kadampa tradition, the Gandenpas, Jé Tsongkhapa and his disciples.

“These figures are role models for us in terms of practice of the profound and extensive paths. Taking them as witness to your generating the awakening mind of bodhichitta you generate much merit and wholesome energy. Shantideva summarizes the benefits of generating the awakening mind,

“Whatever joy there is in this world

All comes from desiring others to be happy,

And whatever suffering there is in this world,

All comes from desiring myself to be happy.

If I do not actually exchange my happiness

For the sufferings of others,

Not only shall I not attain the state of a Buddha

Even in cyclic existence I shall have no joy.

“We have to make bodhichitta our main practice. When I was about 13 years old, with Ngodup Tsognyi’s active encouragement, I took great interest in emptiness, but bodhichitta seemed remote to me. However, after I came into exile and especially after I received an explanation of ‘Guide to the Bodhisattva’s Way of Life’ from Khunu Lama Rinpoché, I began to integrate bodhichitta into my practice. Over time, as a result of effort, it has become close to me. You should do the same. Generate bodhichitta, pursue the practice and what happened to me can happen to you.”

His Holiness asked the congregation to kneel on their right knees and, keeping the visualization he had described vividly before them, to recite the Seven Limb Prayer—prostration, offering, confession—taking the Buddha and so forth as witness, rejoicing in their manifest qualities, requesting them to teach, beseeching them not to pass into the state of peace, and dedication. Following that, he led them in reciting these verses three times.

With a wish to free all beings

I shall always go for refuge

to the Buddha, Dharma and Sangha

until I reach full enlightenment.

Enthused by wisdom and compassion,

today in the Buddha’s presence

I generate the mind for full awakening

for the benefit of all sentient beings.

As long as space endures,

as long as sentient being remain,

until then, may I too remain

and dispel the miseries of the world.

At the end His Holiness encouraged those gathered before him to recite these verses three times every day after they wake in the morning and three times again in the evening. He explained how cultivating bodhichitta and setting an aspiration for enlightenment at the beginning can set the tone for the whole day, enabling you to spend your time meaningfully in the service of others. Then, at the end of the day, you’ll be happy to dedicate the virtue for the benefit of all.

In conclusion His Holiness recited verses of dedication from the Samantabhadra Prayer followed by lines from the end of the Great Treatise on the Stages of the Path to Enlightenment.

Likewise may I dedicate

Just as the skilful Samantabhadra,

With pure body, speech, and mind,

Pure actions and pure buddha-fields.

I shall give rise to the aspirations of Manjushri

For this bodhisattva practice of all-embracing good,

To perfect these practices

Without discouragement or pause in all future eons.

In regions where the supreme, precious teaching has not spread

Or where it has spread but then declined,

May I illumine that treasure of happiness and benefit

With a mind deeply moved by great compassion.

original link with photos: https://www.dalailama.com/news/2019/generating-the-awakening-mind

Dalai Lama Interacts with Youth Global Leaders

Interacting with Youth Global Leaders

New Delhi, India - When American philanthropist Bobby Sager first met His Holiness the Dalai Lama 19 years ago he asked for a project to undertake and His Holiness suggested he help facilitate science education in Tibetan monasteries. This morning they met again when Sager accompanied 47 Youth Global Leaders to meet him.

Addressing them as respected brothers and sisters, His Holiness told them he was honoured to meet people committed to the common goal of human happiness.

“Yesterday, I mentioned that things change. It’s part of nature. Things that are bad don’t stay that way, but neither do things that are good. Things change due to the causes that brought them about, as well as other factors. No matter how serious things are, if we use our intelligence and think properly about them, not letting our intelligence come under the sway of our destructive emotions, our intelligence has the ability to see reality. When emotions interfere, we see only one aspect. When our minds are calm, our intelligence can see the whole reality.

“I am just one of the 7 billion human beings alive today and as such I try to promote human compassion based on a sense that all human beings are one. This way of thinking is of immense benefit to me. When I meet someone, with two eyes, one nose and so forth, I recognise them as physically, mentally and emotionally the same as me. I feel they are my sister or brother.

“As a Buddhist monk, I feel a responsibility to promote religious harmony. Killing each other in the name of religion, as we see these days, is unthinkable. All religious traditions convey a message of love, taking different approaches to suit people’s different dispositions. Their aim is for people to become more honest and more truthful. In India we see harmony prevail among all the religious traditions that flourish here. I’ve never heard, for example, of conflict between Sunnis and Shias in this country and in June Indian Muslims are convening a meeting to make that clear.

“I’m also a Tibetan, someone in whom the Tibetan people place their hope. But as far as political responsibility is concerned, I retired in 2001. Since I was a child, I’ve been aware that leaving all power in the hands of a regent or the Dalai Lama was wrong. After I accepted political responsibility in 1950 I set up a reform committee, but its success was limited because the Chinese wanted any changes that were made to be done their way. In 1960, after we arrived in India, we started to work to establish a democratic system and our first entirely elected leadership was achieved in 2001.

“Meanwhile, I speak up for the protection of the Tibetan environment, which, because so many great rivers rise on the Tibetan plateau, is important to the peoples of South and South-east Asia. But what most concerns me is the preservation of Tibetan culture, which essentially preserves the Indian Nalanda Tradition established in Tibet in the 8th century at the behest of the Tibetan King, Trisong Detsen. We have kept this tradition, with its focus on philosophy, psychology and logic, alive for more than one thousand years. This is an approach not found in other Buddhist countries.

“The 13th century Tibetan master, Sakya Pandita wrote about logic and we Tibetans studied this and the works of Dignaga and Dharmakirti. I attribute my present sharpness of mind to my training in logic.

“I am committed to trying to revive ancient Indian knowledge in modern India, because I believe this is the only country that could combine this learning with modern education. In the monastic universities re-established in South India we have about 10,000 monks and 1000 nuns trained in this age-old understanding of the workings of the mind and emotions.

“Science as we know it was not studied at Nalanda, but today it has assumed a great significance. Meetings between scientists and Tibetan Buddhist scholars and practitioners have been mutually beneficial. The Buddha taught two truths, conventional and ultimate truth, that scientists accept. Within the more than 300 volumes of translated Buddhist literature there is much more that scientists find of interest.”

When a member of the audience mentioned karma in her question, His Holiness responded that to blame what happens on karma, as if nothing can be done about it, is a lazy attitude. He told her, we should ask who makes this karma—the answer is, we do.

“Even if we’ve made bad karma, we can change it by creating good karma. We tend to make problems by being short-sighted. Human beings have a marvellous intelligence that enables us to change as a result of education. We need to look at things from different angles. We understand things by taking a scientific approach and investigating and analysing how they arise. People adopt different philosophical viewpoints because of their different dispositions. Even within Buddhism there are an array of philosophical point of view.

“These days, in democratic societies, people have a right to choose what religious tradition to follow. We can’t say that Buddhism or any other tradition is best any more than we can say that a particular medicine is the best.”

His Holiness was asked about artificial intelligence and he replied that there are many applications in which it is very helpful. However, since artificial intelligence is ultimately created by human intelligence he doesn’t envisage it taking over as some people fear. Consciousness is not limited to sensory functions; mental consciousness is sophisticated, subtle and powerful.

Finally, His Holiness was asked how to nurture kindness and gentleness.

“We can strengthen and enhance natural human qualities like these through education and training so that ultimately we develop the altruistic awakening mind of bodhichitta. As Shantideva writes in his ‘Guide to the Bodhisattva’s Way of Life’:

“Whatever joy there is in this world

All comes from desiring others to be happy,

And whatever suffering there is in this world

All comes from desiring myself to be happy.

“If I do not actually exchange my happiness

For the sufferings of others,

I shall not attain the state of Buddhahood

And even in cyclic existence shall have no joy.

“Altruism is the ultimate source of happiness; self-centredness only yields anxiety and stress. Think of enemies as potentially your friends; think of all 7 billion human beings as part of one community.”

link to original article & photos: https://www.dalailama.com/news/2019/interacting-with-youth-global-leaders

Dalai Lama Teaches from "A Guide to the Bodhisattva's Way of Life"

Sankisa, UP, India - Mist rose from the fields that extend as far as the eye can see and the sun shone low as His Holiness the Dalai Lama drove to the Archaeological site at Sankisa this morning. He said brief prayers before the hillock that is presumed to have been a stupa and returned local people's greetings.

Reaching the grounds of the Youth Buddhist Society of India (YBSI) he again climbed out of his car to cut a ribbon and inaugurate an exhibition of paintings on Buddhist themes. Next, he unveiled the foundation stone for a proposed clinic and expressed his appreciation of their work to several medical volunteers who were introduced to him. Lastly, he unveiled a foundation plaque for a proposed school and took time to pay his respects before the image of the Buddha in an already established chapel.

Arriving at the teaching venue, His Holiness was given a traditional Tibetan musical welcome by a group from the Tibetan Institute for Performing Arts. They included performers from Tibet and Arunachal Pradesh, who were happy when he posed for photographs with them.

Welcomed to the stage inside a huge marquee by YBSI President, Suresh Chandra Baudhh, His Holiness lit an auspicious lamp and paid his respects before a statue of the Buddha prior to taking his seat. A group of local children in school uniform filed onto the stage and knelt down to recite the Mangala Sutta in Pali.

"First I must thank these students for their clear recitation," he said as he began to address a crowd estimated to number 15,000. "You belong to the generation of the 21st century while many of the rest of us belong to the 20th century. Looking back, we can see that there was too much violence at that time. So many lives were sacrificed. If their loss had contributed to the creation of a better world, it might have been justified. But that was not the case.

"At the start of this 21st century violence persists because too many people still believe that the solution to problems lies in the use of force. This way of thinking is out of date. It's clear that India's longstanding tradition of ahimsa or non-violence is as relevant today as ever and young students like these represent our hope for a better future.

"Today, in this sacred place I've been requested to explain the Dharma. The organizers have worked hard to make this possible and I'd like to thank all of them.

"Whenever I meet monks, nuns and other religious people these days, I put a question to them. In this day and age when there has been great technological and material development, is religion something we still need. We see that in advanced countries, where there has been the most material development, people continue to be in mental turmoil. At such a time, when so many face emotional crises, people easily turn to violence. The arms industry thrives. Widespread sale of weapons increases the risk of devastating violence.

"Scientists declare on the basis of infant responses to different situations that basic human nature is compassionate. This makes sense since a mother gave birth to every one of us and then showered us with love and affection. Without her care we'd have died. It's easy to see that the kinder and more affectionate we are to others, the more peaceful we are in ourselves and the more peaceful is the atmosphere in which we live and work.

"Anger, anxiety and jealousy ruin our well-being. We need calm and affection, but if we were to seek them in the market or shopping mall people would laugh at us. Religions are concerned with human beings and human activity. They all teach the value of love and compassion, with support from different philosophical points of view.

"Theistic traditions teach about a creator god full of love and wisdom, whose children we all are, which makes it easy to see our fellow beings as brothers and sisters. Our purpose is to be harmonious, compassionate and affectionate to each other. Non-theistic traditions make no reference to a creator. What happens is in our hands. As long as we have love and compassion, we have peace of mind, which we lose when we are overcome by anger."

His Holiness spoke of the futility of seeking satisfaction only in sensory experience, neglecting the role of mental consciousness in peace of mind. He noted that for hundreds of years, not only has India cultivated ahimsa, it has also adopted a secular stance of respect for religious traditions without bias and with additional regard for the views of those who have no interest in religion. He remarked that such an approach is particularly relevant when we see people fighting and killing each other in the name of religion. He mentioned his commitments both to helping people find peace of mind and to maintaining inter-religious harmony.

Taking up a 'Guide to the Bodhisattva's Way of Life' His Holiness remarked:

"Of course, I'm a Buddhist and I've studied Buddhist philosophy and psychology extensively, but I believe it is quite possible to look at their concepts and instructions from a purely academic point of view. This book can be very helpful to people. As sentient beings we easily fall under the influence of desire, hatred and ignorance. And when they overwhelm our intelligence it can be really unfortunate. As I've said above, the powerful weapons that are products of our intelligence can only be used to destroy others. We can create joy or wreak havoc depending on our motivation.

"Chapter 6 of this book explains patience, while Chapter 8 describes the development of altruism. We don't have time to go through the entire book, but I can give you a succinct account of what it says.

"Chapter 9 is about wisdom and begins 'The Sage propounded all these branches [of teachings] for the sake of wisdom. Therefore, those who wish to pacify suffering should generate wisdom'. The Buddhas don't wash negative deeds away with water, nor do they remove the sufferings of beings with their hands, neither do they transplant their own realization into others. It is through teaching the truth of suchness that they help beings find freedom.

"Right from the start Buddhas are intent on overcoming suffering. They teach from their own experience that the suffering of suffering, the suffering of change and the suffering of pervasive conditioning all arise from destructive emotions. These are rooted in ignorance—a misconception of reality—the final antidote to which is the wisdom understanding emptiness."

His Holiness explained how the trainings in morality, single-pointed concentration and insight converge in wisdom. He noted that in ancient India there was a consensus that the pleasures of the desire realm finally result in dissatisfaction, however for some the solution was to seek the greater peace of higher realms of absorption. The Buddha focused instead on refuting the idea of a single, permanent, independent self. The selflessness he taught is an antidote not only to the mental afflictions, but also to their residual stains, the obscurations to knowledge. And for it to be effective it needs to be combined with the awakening mind of bodhichitta.

His Holiness cited Nagarjuna's observation that what the Buddha taught was based on the two truths-conventional and ultimate. He also recalled that the Buddha hesitated to teach what he had realised after his enlightenment because no one would understand what he had to say.

"Profound and peaceful, free from elaboration, uncompounded clear light

I have found a nectar-like Dharma.

Yet if I were to teach it, no one would understand,

So I shall remain silent here in the forest.

"The first words of the first line 'profound and peaceful' refer to the true cessation that was the focus of the first turning of the wheel of dharma. 'Free from elaboration' alludes to what he eventually taught in the second turning of the wheel and 'uncompounded clear light' pertains to the third turning of the wheel. The first turning laid out the Four Noble Truths, the second revealed the perfection of wisdom that things have no essential independent existence.

"During the third turning of the wheel, the Buddha explained that he taught that things have no independent existence because of their three natures: their imputed nature implies they have no intrinsic existence; their dependent nature shows they are not self-created and their perfect nature is that they have no ultimate, independent existence. In the 'Tathagata-garbha Sutra' the Tathagata described Buddha-nature, referring to the objective clear light as the nature of the mind and the subjective clear light as Buddha-nature."

"In the course of the first turning of the wheel, the Buddha explained the nature, function and result of each of the Four Noble Truths. He made clear that suffering is undesired, but that it has compatible causes and conditions. Cessation was taught on the basis of an insight into emptiness that counters the ignorance of clinging to intrinsic existence."

His Holiness observed that just as Maitreya's 'Sublime Continuum' states that appearance is not reality, quantum physicists declare that nothing has any objective existence because things are dependent on the observer. They seem not to have questioned the observer's objective existence.

Remarking that when the second verse states 'The Ultimate is not the object of mind' it indicates that it is not a dualistic mind. When the third verse says 'The world of common people is undermined by the world of the yogis' it also refers to the non-dualistic mind.

He clarified that emptiness is only established on some basis. The 'Heart Sutra' states 'Form is empty; emptiness is form'. It goes on to declare 'Likewise are feeling, discrimination, compositional factors and consciousness empty.' His Holiness stressed that it is necessary to understand what ignorance grasps at and that it is a misconception. This is understood in the context of the deeds of a Bodhisattva, the six perfections.

Finally, His Holiness pointed out that because of its use of reason and logic the Nalanda Tradition introduced to Tibet by Shantarakshita was scientific. These days, he advises followers of the Buddha to be 21st century Buddhists, understanding what the Buddha taught and therefore what it means to go for refuge to the Buddha, Dharma and Sangha.

Read the book! https://www.amazon.com/Guide-Bodhisattva-Way-Life-ebook/dp/B001UHMSY8/

original link & photos: https://www.dalailama.com/news/2018/a-guide-to-the-bodhisattvas-way-of-life

Dalai Lama & the Practice of Patience

Teachings at Shewatsel

Leh, Ladakh, J&K, India - The sun was already bright and warm when His Holiness the Dalai Lama left his residence at the Shewatsel Phodrang to walk to the teaching pavilion on the adjacent teaching ground. Thiksey Rinpoche and LBA President Tsewang Thinles walked with him. All along the way members of the public pressed against the fence in hope of getting closer to His Holiness. Here and there he stopped to pat a child’s cheek or place his hand on the head of an older man or woman.

In his efforts to be as inclusive as possible His Holiness walked to the furthest corners of the front of the stage to wave to people nearby as well as those in distant parts of the crowd of an estimated 20,000. Meanwhile, nuns from the Central Institute of Buddhist Studies engaged in a dynamic debate in front of the stage. They were followed by students from Ladakh Public School.

After taking his seat on the throne, His Holiness remarked that he was tickled to see that the debating school students included an enthusiastic Sikh boy. He noted how important debate can be in sharpening understanding of the topic under study and thanked the schoolchildren for their contribution. Introductory prayers included the ‘Three Continuums’, which praises the qualities of the Buddha, Dharma and Sangha, and the ‘Heart Sutra’.

“Last year we read up to the end of Chapter 6 of the ‘Guide to the Bodhisattva’s Way of Life’,” His Holiness explained, “so we’ll go on from there. Shantideva is reported to have composed this text in the 8th century. It draws on the teachings of the extensive path lineage which Maitreya passed to Asanga and the profound view lineage that comes from Nagarjuna, sometimes referred to as the second Buddha. This teaching can be referred to as representing the great conduct lineage.

“Maitreya’s ‘Ornament for Clear Realization’ explains the implicit content of the perfection of wisdom teachings; Nagarjuna clarifies the explicit content, which is the theory of emptiness. Maitreya’s ‘Sublime Continuum’ explains Buddha nature, while his five treatises as a whole outline the bodhisattva path.”

Alluding to the various schools of Buddhist philosophy, His Holiness observed that the Vaibhashikas (Particularists) and Sautrantikas (Sutra Followers) teach the selflessness of persons, whereas the Chittamatrins (Mind Only School) and Madhyamakas (Middle Way School) teach the selflessness of phenomena as well. While asserting the true existence of consciousness, Chittamatrins deny the external existence of things, which they say are the result of imprints on our minds. His Holiness added that there are quantum physicists who suggest that the conviction that nothing exists objectively tempers emotional response such as attachment.

The Madhyamaka School is primarily divided into the Svatantrika (Autonomist) and the Prasangika (Consequentialist) Schools, although there is a branch of the former which incorporates Yogachara (Practitioners of Yogic Conduct) ideas. Where the Svatantrikas allow some kind of objective existence, the Prasangikas refute any objective or independent existence of things or experiences.

Turning back to the ‘Guide to the Bodhisattva’s Way of Life’, His Holiness told the crowd, “I received transmission and explanation of this work from Khunu Lama Rinpoche, Tenzin Gyaltsen. He was a dedicated practitioner of what it has to say. At one time, as he cultivated practice of the awakening mind of bodhichitta, he would compose an appreciative verse every day. These verses were eventually compiled as the ‘Jewel Lamp’ and it was transmission of this that I sought first. I received the ‘Guide’ afterwards. Because he felt the practice of the awakening mind is so helpful, Khunu Lama Rinpoche asked me to teach it as much as I could.

“‘Guide to the Bodhisattva’s Way of Life’ can be summarized into three parts—conduct by which you enter into the practice; the actual practice and accomplishment of the practice. It deals with the path leading to enlightenment rooted in the development of wisdom, on the basis of which you cultivate the conduct of a bodhisattva.”

His Holiness reviewed the titles and contents of the chapters of the book in relation to practice of the six perfections. He observed that there is no chapter dedicated to generosity, but the fact that the whole work deals with giving body, resources and virtues makes up for it.

“Of the ten chapters, the most important are Chapter 6 dealing with patience and Chapter 8 entitled meditation,” His Holiness continued. “If we are to cherish others more than ourselves, we need to overcome anger, and patience is the anti-dote to it. Chapter 8 shows that cherishing self alone leads to our ruin. What it primarily teaches is the practice of equalizing and exchanging self with others.”

After reading the first lines of Chapter 7, ‘Having patience I should develop enthusiasm, for awakening will dwell only in those who exert themselves,’ His Holiness mentioned that progress on the path doesn’t depend only on bodhichitta, wisdom is necessary too. The moment you have a genuine experience of bodhichitta, you enter the bodhisattva path, but you still need to train further. After the path of accumulation, the path of preparation involves the combination of a calmly abiding mind and insight focussing on emptiness. You progress to the path of seeing, where you realize emptiness directly and eliminate mental afflictions.

After developing the path of seeing and achieving cessation, you enter into the path of meditation and progress from the second bodhisattva ground to the tenth. Finally, you develop the path of no more learning that is the antidote to the residual stains left by mental afflictions. When all these defilements, including the imprints of negative emotions are cleared, you attain Buddhahood. This five tiered path is reflected in the mantra from the ‘Heart Sutra’.

When the Buddha says, “Tadyata gateh gateh paragateh parasamgateh bodhi svaha” (“It is thus: Proceed, proceed, proceed beyond, thoroughly proceed beyond, be founded in enlightenment”), he is telling his followers to proceed through the five paths:

gateh—the path of accumulation;

gateh—the path of preparation;

paragateh—the path of seeing;

parasamgateh—the path of meditation;

bodhi svaha—the path of no more learning.

“To follow the path requires enthusiasm and effort, but you need to understand the advantages of these qualities. Their opponents are, for example, laziness and low self-esteem. Until you understand that laziness is an obstacle, you won’t be motivated to overcome it.

“Reflecting on impermanence is helpful, as the early verses of Chapter 7 indicate. We are healthy and happy here now, but whether we will all meet again tomorrow isn’t guaranteed. Should death come, fame and wealth, friends and family will be of no help. Our only support will be the positive imprints of the virtuous actions we’ve done.

“Today, there are 7 billion human beings in the world and most of them think only of material gain. Very few think about the inner world of the mind. Many of us who look to the Buddha for inspiration neglect to consider that whether we make progress in the path depends on whether we make the effort. We also tend to think of our opponents as outside us, whereas the real enemy is within. The second kind of laziness is attraction to wrong-doing, while the third is low self-esteem, defeatism, thinking, ‘I can’t really do it’. Coming to understand the equality of self and others generates enthusiasm for the path.

“So, having mounted the horse of the awakening mind

That dispels all discouragement and weariness,

Who, when they know of this mind that proceeds from joy to joy,

Would ever lapse into despondency?”

As he read on, His Holiness pointed out that verses 43 & 44 indicate the results of virtue and wrong-doing. He explained that the mention of Vajradhvaja relates to a chapter in the ‘Array of Stalks’ or Avatamsaka Sutra. Shantideva’s advice to dispel despondency is to recall the advice in the chapter on conscientiousness and then joyfully rise to the task.

Having completed his reading of Chapter 7, His Holiness went straight on to Chapter 8, which begins by discussing how to develop concentration and how to surmount what obstructs it. He read briskly up to verse 89 & 90 which is where instruction on developing the awakening mind of bodhichitta and meditating on the equality between self and others begins.

I should protect all beings as I do myself

Because we are all equal in (wanting) pleasure and (not wanting) pain.

The discussion of the advantages of developing and putting compassion into practice and the disadvantages of not doing so culminate at verse 104 with the question----‘But since this compassion will bring me much misery, why should I exert myself to develop it?’—The retort is, ‘Should you contemplate the suffering of living creatures, how could the misery of compassion be more?’

Highlighting the advice that if you’re selfish, you’ll never be happy, His Holiness noted the powerful impact of verse 130.

If I do not actually exchange my happiness

For the, sufferings of others,

I shall not attain the state of Buddhahood

And even in cyclic existence shall have no joy.

Verse 140 begins an exercise in exchanging self and others involving reflection on envy, competitiveness and self importance. You are jealous of someone higher than you thinking---he’s honoured, but I am not. You are competitive and wish to excel someone who is your equal and look forward to humiliating someone inferior to you. From verse 155 the faults of self-cherishing are explained.

“The practice of exchanging self and others brings home to us the disadvantages of cherishing yourself instead of others. If you cherish others more than yourself in this life and the next, great benefits will accrue.”

His Holiness looked at his watch and announced, “It’s time for lunch. See you tomorrow.” Waving to the crowd as he left, he drove back to the Phodrang.

original link & photos: https://www.dalailama.com/news/2018/teachings-at-shewatsel

Dalai Lama Gives Teaching to Tibetan Pilgrims

Thekchen Chöling, Dharamsala, HP, India, 30 November 2016 - When His Holiness the Dalai Lama met about 1000 pilgrims from Tibet today, many in traditional attire, their faces bright with anticipation, he told them that since they had come to India on pilgrimage or to visit relatives, he thought he would talk to them about Buddhism before they returned home.

“Buddhism spread the length and breadth of Tibet,” he told them, “but not that many people really understand what Buddhism is about. Our tradition comes from Nalanda, which was a great Indian centre of learning. The scholars there could analyse and explain Buddhist philosophy extensively using logic and reason.

“In Thailand, Burma, Sri Lanka and so on they follow the Pali tradition. They purely maintain the monastic discipline of the Vinaya. They teach the Four Noble Truths with their 16 characteristics and the 37 Wings of Enlightenment as we do. But they tell me that in their explanations they rely on the authority of scripture, rather than the fruit of reason.

“The Perfection of Wisdom teachings reached China as part of the Nalanda tradition, so the Chinese, along with the Koreans, Japanese and Vietnamese, recite the ‘Heart Sutra’ and read Nagarjuna’s ‘Fundamental Wisdom’. But the majority of Dignaga’s and Dharmakirti’s works on logic and epistemology were not translated into Chinese, so they don’t have a tradition of logical analysis. This is why, today, the Nalanda tradition is fully maintained only by Tibetans.”

His Holiness mentioned that at one time Chinese communist propaganda suggested that Tibetans had only blind faith in the Buddha’s teachings and it would wither when they gained a more scientific understanding. What has in fact happened is that scientists have become increasingly interested in a Buddhist approach, particularly concerning the workings of the mind and emotions. He mentioned that he has encouraged a reassessment of the contents of the Kangyur and Tengyur under three categories: science, philosophy and religion. Books have been published in Tibetan, translations of which are being prepared, presenting Buddhist science and Buddhist philosophy.

His Holiness alluded to the great material development that has taken place in many parts of the world, remarking that nevertheless people are still unhappy because they don’t know how to find peace of mind. He declared that an understanding of the workings of the mind and emotions as described in Buddhist psychology can be of practical day to day benefit.

“Among 1.3 billion Chinese, 400 million are Buddhists. We can serve them by making our Buddhist traditions available to them. I believe we have kept our traditions alive not merely for our own benefit, but for the good of the world.

“The Buddha advised us to know suffering, overcome its causes, and achieve cessation by cultivating the path. We should know that it is our untamed minds that cause suffering. Our minds are disturbed and undisciplined because of our disturbing emotions—while the actual nature of the mind is clarity and awareness.”

His Holiness referred to the painting of the wheel of existence that depicts the 12 links of dependent arising, the six realms of existence, the white semi-circle at the middle in which beings ascend and the black in which they fall. Right at the centre a cock and a snake, representing desire and hatred, emerge from the mouth of a pig that represents ignorance. He said that these three poisons cause us to perform negative actions which result in our continually turning through the six realms. The key to this is ignorance, which, as the first of the 12 links, is illustrated by a blind man.

“Once you see that ignorance is overcome by coming to understand reality, you’ll also see that it is feasible to achieve cessation. And when you understand that you’ll hatch the aspiration to do so by cultivating the path. This is how to practise the teaching of the Buddha.”

Noting how the first turning of the wheel of Dharma revealed the Four Noble Truths, the second vouchsafed the Perfection of Wisdom teachings and the third divulged the nature of the mind, His Holiness declared Buddhism to be a marvellous tradition.

“But we can’t just take it for granted. We have to study.”

Harking back to T’ang dynasty records, His Holiness recalled that Tibet was one of three great empires, along with the Chinese and Mongolian. He recalled that Songtsen Gampo maintained peaceful relations with the Chinese, taking one of their princesses as a wife and that Trisong Detsen’s mother was Chinese. There were other times when Tibet fought with China. However, since today China can bring necessary economic and material development to Tibet, there is benefit to be gained from remaining with the People’s Republic of China. But, he said, Tibetans must be free to preserve their culture and language and protect their environment. Despite the claims of hardliners in the Chinese government, this does not make him a ‘splittist’.

His Holiness acknowledged the difficulties and dangers the pilgrims had faced in coming to see him. And when he praised Tibetan determination and the unbowed spirit of the Tibetan people, many of them quietly wiped away tears. He told them that with its unique and valuable language and the rich culture of Nalanda that it has preserved, Tibet has much to be proud of, and he reassured them that this is what he tells other people around the world.

The discourse ended with His Holiness’s leading the congregation through a simple ceremony for generating the awakening mind of bodhichitta. Following that he also gave them transmission of the mantras of the Buddha, Chenresig, Manjushri and Arya Tara.

original link with photos: http://dalailama.com/news/post/1498-tibetan-pilgrims-listen-to-his-holiness-the-dalai-lama-in-the-tsuglagkhang