The Dalai Lama Teaches ‘Guide to the Bodhisattva’s Way of Life’ in Osaka, Part 3

Continued from:
The Dalai Lama Teaches ‘Guide to the Bodhisattva’s Way of Life’ in Osaka, Part 1
The Dalai Lama Teaches ‘Guide to the Bodhisattva’s Way of Life’ in Osaka, Part 2

Osaka, Japan, 12 May 2016 - After several days of cloud and rain, Osaka awoke today to bright sunlight streaming through the windows and bright blue skies overhead. As His Holiness the Dalai Lama walked through the hotel to the Osaka International Conference Center the light caught the fresh leaves on the trees around the buildings.

“Today I want to tell you about the Stages of the Path tradition,” he began once he had sat down. “In the 8th century Shantarakshita came to Tibet at the invitation of the Emperor Trisong Detsen. He was a leading scholar of Nalanda University in his day and established the pure Nalanda tradition in Tibet. Following the reign of Tri Ralpachan, Tibet became politically fragmented.

“In the west of the country, Ngari, was the Kingdom of Guge with its capital at Thöling. The king wanted to invite Buddhist teachers from India to restore the traditions set up by Shantarakshita and Guru Padmasambhava that had fallen into decline. A local translator, Rinchen Zangpo had already been active in the region when the king prevailed upon Dipamkara Atisha to come from the University of Vikramashila to Tibet.”

His Holiness explained that the king requested Atisha to compose a teaching that would be specifically suitable for Tibetans and in response he wrote the ‘Lamp for the Path to Enlightenment’. What distinguished this text from other Indian treatises was that it laid out the entire path to enlightenment in terms of an individual’s spiritual practice - the stages of the path. He described these stages in relation to practitioners of three capacities. Those of least capacity aimed to achieve higher rebirth. Those of middle capacity sought liberation from the sufferings of the cycle of existence and those of great capacity aspired to cultivate compassion and the awakening mind, intent on achieving enlightenment.

The stages of the path became a model for subsequent Tibetan authors. The Nyingma master Longchenpa followed it in his ‘Mind at Ease’; the Kagyu Dagpo Lharje did so in his ‘Jewel Ornament of Liberation’, which begins with an explanation of Buddha nature. Sakya masters followed the pattern in their ‘Paths and Fruit’ texts. And eventually the founder of the Renewed Kadampa tradition, Je Tsongkhapa commented and elaborated on the ‘Lamp for the Path’ in his several Stages of the Path texts. He also made reference to the Six Kadampa texts, of which the ‘Guide to the Bodhisattva’s Way of Life’ was one.

His Holiness explained that according to the ‘Ornament for Clear Realization’ it is on the basis of understanding the Two Truths and the Four Noble Truths that people go for refuge to the Three Jewels. He remarked that when they understand the possibility of liberation and what it is they will be inspired. This is much more effective that frightening them with the prospect of hell if they do not follow instructions. He observed that the Buddha taught in a way people could be comfortable with, adding that it is Buddhism’s strong background in reasoning and philosophy that equips it to engage in conversation with science.

Turning to the ‘Guide’ His Holiness began to read chapter eight which deals with patience and opens with this straightforward advice:

Having patience I should develop enthusiasm;

For awakening will dwell only in those who exert themselves.

He highlighted the need for confidence in achieving what you want to do and mentioned how in relation to the disturbing emotions it needs to be combined with vigilance and alertness. If you allow the disturbing emotions to arise before you take action it will be too late; you have to apprehend and deal with them before they erupt.

Moving on to the chapter on meditation he explained that the main topic was developing a single pointed mind, a practice also maintained by other non-Buddhist Indian traditions. He said ‘shamatha’ is about stability, but not necessarily about keeping physically still with a mind emptied of conceptual thought. The text discusses how to develop a calmly abiding mind, how to choose an object to focus the mind on and how this can be disrupted by either laxity or excitement. His Holiness advised that Buddhists often choose an image of the Buddha as an object on which to focus, but that some traditions take the mere clarity and awareness of the mind as their object.

He clarified that where Shantideva advises how to counter the distraction of desire and lust for women, he was addressing monks. What he says applies equally to women with regard to men.

Shantideva’s distinctive explanation of exchanging self and others begins with the reflection:

First of all I should make an effort

To meditate upon the equality between self and others:

I should protect all beings as I do myself

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

And continues:

Whoever wishes to quickly afford protection

To both himself and other beings

Should practise that holy secret:

The exchanging of self for others.

His Holiness remarked that exchanging self for others is referred to as a secret because of association with the practice of tantra which is secret, but also because it is not something everyone can do. The practice is summarized by the following verse:

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.

After returning from lunch, His Holiness advised that when it comes to instructions about meditation he recommends a book called ‘Stages of Meditation’ composed in Tibet by the Indian master, and disciple of Shantarakshita, Kamalashila.

Embarking on chapter nine of the ‘Guide’ dealing with wisdom he remarked:

Buddhas do not wash unwholesome deeds away with water,

Nor do they remove the sufferings of beings with their hands,

Neither do they transplant their own realization into others.

Teaching the truth of suchness they liberate (beings).

The chapter contrasts the views of different Buddhist schools of thought particularly Mind Only with the Middle Way to ascertain the Two Truths. It goes on to explore first the selflessness of persons and then the selflessness of phenomena. It concludes:

Therefore this life swiftly passes with no meaning

And it is very hard to find the chance to investigate reality.

In this state, where is there the means to reverse

This beginningless habit of grasping at true existence?

It will be hard to find the leisure (of a human life) again,

And extremely difficult to find the presence of the Buddhas.

It is hard to forsake this flood of disturbing conceptions.

Alas, sentient beings will continue to suffer!

And by having, in the manner of not referring (to true existence),

Respectfully gathered the accumulation of merit,

When, by referring to others, will I be able to reveal emptiness

To those who are wretched and sad?

As the afternoon came to an end, His Holiness noted that he had not read every verse of the text, but had tried to communicate the spirit and meaning of Shantideva’s work.

“Keep it with you and, when you can, read it. Think about what we’ve talked about. It’s not like a story; read it and think about it. If you do that your understanding will grow and your disturbing emotions will begin to decline.

“Tomorrow I’ll be giving first the layperson’s vows, which Atisha said make a good basis, followed by the Bodhisattva vow and Manjushri permission. We will recite the ‘Heart Sutra’. Because we’re in Japan we’ll recite it first in Japanese and after that in Mandarin. Those of you who speak Russian, Mongolian, Korean, Tibetan or English can recite it to yourselves in your own language.”

Once again the audience of 2700 clapped with friendly enthusiasm as His Holiness left the hall.

original link & photos: http://www.dalailama.com/news/post/1394-third-day-of-guide-to-the-bodhisattvas-way-of-life-in-osaka

The Dalai Lama Teaches ‘Guide to the Bodhisattva’s Way of Life’ in Osaka, Part 2

Continued from Part 1 - The Dalai Lama Teaches ‘Guide to the Bodhisattva’s Way of Life’ in Osaka, Part 1

Arriving in the hall of the Osaka International Conference Center this morning, His Holiness the Dalai Lama walked to the front of the stage and saluted the applauding audience to the right, left and middle with folded hands.

“Good morning everybody,” he began, “we know that the Buddha appeared in the world, although there is disagreement about when. The question is whether he attained enlightenment in that very life, or was enlightened long before. The Pali tradition says he was an ordinary person who became the Buddha in the course of one meditative sitting. Maitreya’s ‘Sublime Continuum’ lists 12 deeds of the Buddha’s life, some performed as a bodhisattva and some as a Buddha. It is hard to conceive of his accumulating merit and insight over three countless aeons, but it is also difficult to believe that he attained enlightenment in one life. The former account from the Sanskrit tradition seems more reasonable.

“The common narrative is that the Buddha attained enlightenment and turned the wheel of Dharma when he taught the Four Noble Truths. The second turning of the wheel, dealing with the Perfection of Wisdom teachings, is not historically recorded, so some people dispute whether the Buddha taught them at all. However, Nagarjuna, Maitreya and Bhavaviveka wrote exhaustively defending the authenticity of this Sanskrit tradition. Its focus was phenomena’s lack of inherent existence.”

His Holiness observed that the ‘Heart Sutra’, involving a conversation between Shariputra and Avalokiteshvara, is a well-known example of the Sanskrit tradition. He added that the ‘Sutra Unravelling the Thought’, which was given at Vaishali, refers to the third turning of the wheel of Dharma. He remarked that the traditional praise known as the Six Ornaments and Two Supremes seems to belong to the third turning of the wheel because several masters of the Middle View - Chandrakirti, Bhavaviveka and Buddhapalita - are not included in it. Consequently, His Holiness composed a fuller praise to the ‘17 Masters of Nalanda’. The ‘Sutra Unravelling the Thought’ also speaks of disciples’ different capacities.

The Four Noble Truths, the truth of suffering, origin, cessation and path, are accepted by all schools of Buddhism and comprise the foundation of the teaching. Most important is understanding the third truth, cessation, which was explicitly explained in the 2nd Turning of the Wheel of Dharma. Meanwhile the 3rd Turning of the Wheel explained the nature of the mind, which forms the basis for the practice of tantra. The Buddha gave different teachings because he understood that disciples had different dispositions.

When he had first attained enlightenment the Buddha thought that if he were to teach what he had realized, no one else would understand. After he spending 49 days in retreat in the vicinity of the bodhi tree in Bodhgaya, the gods requested him to turn the wheel of Dharma. He sought out the companions with whom he had formerly undertaken austerities and who had parted from him when he broke his fast. As he approached them in Sarnath near Varanasi they determined not to salute him but found themselves unable to resist the urge to do so. He ordained them and his first instruction was how to wear the robes of a monk. After this he taught the Four Noble Truths.

He advised - know suffering, overcome its origin, achieve cessation and cultivate the path. Within that context, the four characteristics or attributes of suffering are impermanence, suffering, emptiness and selflessness. The four characteristics of the origin of suffering are causes, origin, strong production and condition. The four characteristics that refer to cessation are cessation, pacification, being superb and definite emergence, while the four characteristics that refer to the path are path, awareness, achievement and deliverance. Studying these attributes contributes to wisdom, which is in contrast to the observation that the source of this body we have now is ignorance.

The Buddha described three aspects of suffering. Everyone is familiar with the suffering of suffering. The suffering of change refers to the way pleasure changes into suffering. Non-Buddhist yogis seek to avoid this by entering the 4th absorption, a meditative state characterized by neutral feelings. The source of the third aspect, pervasive suffering, is karma and disturbing emotions, which in turn are rooted in ignorance.

His Holiness made clear that the basic structure of the Buddha’s teaching can be found in the instructions about the Four Noble Truths and the 37 Factors of Enlightenment, which are common to both Pali and Sanskrit traditions. The 37 Factors include the 4 foundations of mindfulness, the 4 supreme efforts, the 4 means to accomplishment, the 5 strengths, the 5 faculties and the Noble Eightfold Path.

Resuming his reading of chapter three of the ‘Guide to the Bodhisattva’s Way of Life,’ His Holiness pointed out that only as human beings are we able to generate the awakening mind. Even then, as the text makes clear, it is rare - ‘Just as a blind man might find a jewel amidst a heap of rubbish, so this spirit of awakening has somehow arisen in me.’ It is invaluable - ‘It is the elixir of life produced to vanquish death in the world. It is an inexhaustible treasure eliminating poverty in the world.’

Nagarjuna expressed the aspiration of the awakening mind in this way:

May I always be an object of enjoyment 

For all sentient beings according to their wish 

And without interference, as are the earth, 

Water, fire, wind, herbs, and wild forests.

As he reached the end of the chapter His Holiness remarked that we all need such a good heart, a warm heart, which can be a source of peace in the world.

Reading chapter four - Conscientiousness - His Holiness drew attention to our real enemy, not someone physically threatening, but the disturbing emotions within our minds. They have been our foe for beginningless time and although we might make a physical enemy our friend, befriending the disturbing emotions would do no good.

After lunch His Holiness commented that the sessions today and yesterday had been conducted as if in classroom with no chanting at the beginning. However, he said, the day after tomorrow the ‘Heart Sutra’ will be chanted when will gives the permission of Manjushri and the prayer that begins:

Obeisance to my Guru and Protector, Manjushri,
Who holds at his heart a scriptural text symbolic of his seeing all things as they are

It is a prayer that is good to memorize. His Holiness mentioned that his own ordination master and tutor Ling Rinpoche used to recite this prayer and the Manjushri mantra regularly.

Turning back to the text he said:

“Someone who has taken the Bodhisattva vow has to carefully protect it, much as someone who is ill is careful of what they eat or how they behave. Mindfulness is important because of this need to be vigilant. Jain monks are exemplary in their vigilance to avoid harming other beings.”

Completing the fifth chapter, His Holiness went on to read the sixth, which concerns patience. The opening verse makes clear that anger destroys all the good conduct, such as generosity and paying respects to the Buddhas, which has been acquired over thousands of aeons. Therefore, patience has an important protective role. Reaching the end of the chapter at the end of the session, the penultimate verse summed up the spirit of the text:

Let alone attaining Buddhahood in the future, do you not see that in this life, fortune, fame, and happiness ensue from pleasing sentient beings?

The Dalai Lama Teaches ‘Guide to the Bodhisattva’s Way of Life’ in Osaka, Part 3.

original link and photos: http://www.dalailama.com/news/post/1393-second-day-of-guide-to-the-bodhisattvas-way-of-life-in-osaka

Bring Quality Back into Buddhist Pursuits

In his speech to a large crowd of Tibetans from Tibet given on Mar 27, 2006 at the end of his Monlam teaching in Dharamsala, the Dalai Lama spoke passionately about several issues, one of which was about the need for the concerned Tibetans and Buddhists to bring primary focus on quality when it comes to religious education, discoursing, or practice. The following are relevant excerpts, as translated by the editor.

Most of us Tibetans are poor when it comes to standards of knowledge. Speaking from the religious point of view, there are in our society of six million Tibetans people with astonishing degree of genuine faith in Buddhism. Buddhism is profound, became widespread and has been propagated from generation to generation and has therefore progressed and flourished. As a result, today too, the Snowland of Tibet is almost the only place where on the world stage the entirety of the Mahayana, Hinayana and Tantric teachings of Buddhism could be fully preserved, and where in this world the religious heritage of the Great Nalanda University could be fully kept, defended and spread without a whiff of contamination. In particular, in terms of keeping, defending and spreading the teaching and practice of Buddhism in an integrated manner, Tibet has the most profound tradition and curriculum. Taking the Tibetan society as a whole, the Snowland of Tibet has, through generations over a millennium, been a race of people who preserved Buddhism by keeping, defending and spreading it. Nevertheless, among the general public, it is obvious that knowledge of Buddhism is extremely poor.

In terms of the religious activities in our ecumenical monasteries in Tibet, the main consideration should not be given to the numerical strength of the monks and nuns in them; what is more relevant is that it is extremely important to ensure good qualities of training and discipline in them. Otherwise, if the standards of study and training are poor and the state of discipline too is nothing to talk about, large populations of monks and nuns would only mean too large numbers of such monks and nuns, which is of no help. Good quality is extremely important.

I some times see in the Tibetan community big efforts being seemingly made to enlarge the numbers of monks and nuns. I do not see this as particularly important. To speak bluntly, we do raise protests over the existing dangers of Tibetans becoming a minority in our own land. The danger is real. We also have considerable international support on this. In a period of such great change, when the Tibetan population is dangerously small, we ourselves would seem to be contributing further to the declining number by raising the population of monks and nuns to the point that there would be too many of them. Therefore, if despite the fact that the Tibetan population is already too small, the number of monks and nuns is raised further, the result will surely be a further decline of our population.

We also need to think about the situation in places like Ladakh. It is a failure resulting from extreme short-sightedness that there is an impression that in the ecumenical monasteries both in and outside Tibet great attention is being paid to an imperative to raise the number of monks and nuns, with seeming shortage of focus on the training and discipline of the monks and nuns.

Therefore, unless we think by paying attention to all aspects of the situation today, this is definitely not an era of progress for us. We all should think on the basis of having looked in all directions in our back and front, and to our left and right. It is certainly not a period in which we can make decisions solely on the basis of what we actually see before us. In any case, it is extremely important to uphold the quality of training and discipline as more important than the number of monks and nuns.

Like I said recently, when teaching on Choejug (Bodhisattva Way of Life), being familiar with the Sutra and Tantra texts alone won't do. Ritualistically beating drums, striking cymbals and performing cham (religious dance) in supposed displays of religious practice, but remaining unable to recognize the Three Jewels (The Buddha, Dharma and Sangha) in reality would put us in danger of performing self-blessings. We must be very cautious about it. Buddhism is not revealed merely by beating drums and striking cymbals, and there is no way such rituals can enhance devotion. On the other hand, there is a danger of it becoming a system of ideas without foundation.

So, it is extremely important for everyone not to lose touch with his or her roots. Within the Tibetan community one can see many instances everywhere of people who had lost their roots and go about clinging to branches. To sum up, the noble tradition of the learning of the Tibetan Buddhist philosophy extant in the time of our ancestors should primarily be maintained by our monasteries. On that basis, the monks and the nuns in the monasteries should ensure high quality of study and training as well as discipline and thereby must be able to maintain the faith in both teaching and practice. Everyone needs to make efforts to bring progress within the general public in terms of modern knowledge, and, on that basis, enable people to gain in-depth understanding of Buddhism and thereby find devotion in it. This is one of the important points on which I routinely make appeals.

Over many decades in China, especially during the Cultural Revolution, when the Four Olds were being destroyed, there was a lot of persecution, with opposition to religion and culture being total. But human nature is such that it needs a source of faith and hope, and, as a result, the number of followers of the Christian faith is witnessing high growth. The number of people practising the Buddhist faith, too, is growing likewise. Especially, in the recent period, many people have been turning their attention to Tibetan Buddhism. Over the last two decades, there have been many Chinese people paying attention to Tibetan Buddhism and receiving teachings from Tibetan Lamas, Geshes, etc. Today, this number is increasing ever more.

Take the case of the seat set up by Khen Rinpoche Jigme Phuntsog. Not only were there a large number of ethnic Chinese disciples there, but it also had a flourishing academy.  But it suffered unimaginable decline recently and, ultimately, even the great abbot himself passed away. This was an immensely sad development. But, still, not only are there so many ethnic Chinese taking interest in and following Tibetan Buddhism, but they are also receiving teachings from Tibetan Lamas, Geshes, etc. These are highly positive developments and I greatly appreciate them.

The Lamas and Geshes of Tibet, and other teachers and propagators of Buddhism must all bear in mind that in this period one very important consideration to be borne in mind is that it would be a grave error to propagate and teach Buddhism for the purpose of monetary or material gains or for the purpose of living a life of luxury. Not only that, when looked at from the point of view of the karmas of merit and sin, this would amount to merchandizing religion. Practitioners of religion would not act like that. In any case, concerned persons from all sides need to exercise caution.

It is possible that some times Lamas and religious masters will feel a sense of being important and develop an inflated ego on the basis of very strong faith and hope reposed in them by believers as they make offerings and pay obeisance. Such developments are not at all good. As Drom Toenpa has said: Even if one were held in the highest esteem by everyone/ It is better to hold oneself in subdued humility. One should never forget this. In my own case too, I have constantly been keeping this in mind. Whenever people show great obeisance to me by addressing me as His Holiness, I always humble myself by earnestly recalling thus: Wherever and whomsoever I go to for whatever purpose,/ by holding myself the humblest of all,/ may I hold others, in all sincerity,/ to the highest level. I do this at all times without any relaxation of effort. You too should think by doing likewise.

To speak to you about a sad aspect in our situation today, recently, in many countries such as Taiwan, America, Europe, Russia and Mongolia, there have been cases of fake Tibetan lamas and religious masters doing irreligious things. In China too, reports have been emerging about fake Tibetan religious masters coming from Tibet. All this is an extremely tragic development.

What one witnesses is of well endowed and capable religious masters remaining in meek withdrawal while there are out there fake religious masters who, devoid of all sense of shame, and brimming with greed and talking naked falsehood, wear the mask of religion with great audacity, carry out irreligious activities and thereby bring disrepute to the Buddhist religion and faith. In view of this, everyone should exercise utmost care to gain purposive determination. It is especially important that the well-endowed religious masters should assume the responsibility to serve the religion and humanity.

original link: http://www.dalailama.com/messages/buddhism/buddhist-pursuits