Dalai Lama & Long Life Offering at Sera Lachi

Bylakuppe, Karnataka, India, 18 December 2015 - The rumble of long horns early this morning heralded the concluding event of His Holiness the Dalai Lama’s stay at Sera Monastery in Bylakuppe; a Long Life Offering. It was conducted according to Sutrayana prayers, the Prayer to the Sixteen Arhats, Long Life Prayers to Amitayus, and dedication from the Samantabhadra prayer.

When the prayers were over, His Holiness announced that the Abbots of Sera Mey and Sera Jey Monasteries had requested him to give a teaching, which he had agreed to do.

“We are at a crucial juncture in our history,” he said, “but the spirit and courage of the people in Tibet is unwavering. Most of the monks who first came into exile initially stayed at Missamari. Some of them went to build roads in Chamba, where they had to wear lay clothes. Eventually we moved down here to create settlements, which meant cutting and burning trees and clearing the land. Once the settlements had been established, monks from Buxa and elsewhere were shifted here too. Many of them had faced much hardship by the time they reached here.

“Today, I’m going to Tashi Lhunpo, where I will inaugurate their new prayer hall and I’ll complete the transmission of the Collected Stages of the Path Texts that I started two years ago. It’s important to keep our spiritual bonds. How do we do that? By studying and putting the teachings into practice. This is the only way to preserve them. We study the Three baskets and engage in the Three Trainings, When we say in our prayers, ‘May the Dharma flourish’, we should mean ‘May it flourish in me'.

“So far we’ve preserved the Dharma well, but we need to be alert to any faults that may have crept in. I’d like to ask the senior Lamas and officials, including the Ganden Tri Rinpoche to get together and discuss what improvements we may need to make.

“Now I’m going to read ‘Destiny Fulfilled’, in which Je Tsongkhapa describes how he studied, practised and dedicated the resultant merit. This included memorizing the text, receiving a word by word explanation and exercising what he’d understood on the debate yard. This was the approach of the masters and students of Nalanda. The more they learned the more their minds were subdued. Je Rinpoche says don’t be studious with only a rough understanding. Bodhisattvas enter into the path in order to be of service to others. In India there were the writings of many different masters. In Tibet we have several different traditions. We should make ourselves familiar with them.

“A long time ago there was a very good monk from Kinnaur who came to request a teaching from me that I couldn’t give him because I hadn’t received it. I told him to approach Khunu Lama Rinpoche. I was sorry that I had been unable to fulfil his wish. The Perfection of Wisdom Sutra in 25,000 Lines says Bodhisattvas should be familiar with all the teachings in order to be able to give them to others. Around the same time I received Khunu Lama Rinpoche’s ‘Praise of Bodhichitta’ from him, as well as ‘Guide to the Bodhisattva’s Way of Life’, I also wanted to receive Guhyagarbha from him. As was my custom I asked my Abbot, Ling Rinpoche about it and he suggested that I be cautious, apprehensive about what Dolgyal might do. So, finding that my religious freedom was restricted, I missed the opportunity.

“Later, I performed a dough ball divination before the Jowo Wati Sangpo statue that indicated that I should receive the teaching. Ling Rinpoche said since you are the Dalai Lama, here to serve the Tibetan people, no one should criticise what you choose to do. And from that time on I gained religious freedom. Propitiating Dolgyal is to just pray to a mundane spirit. There is a risk of it detracting from the practice of the Dharma.”

His Holiness said he was going to read from ‘Destiny Fulfilled’ which, as an account of Je Rinpoche’s training and education, shows how he conducted his life. This is exemplified by the fourth verse:

In the beginning, I sought much learning.
In the middle, all teachings dawned on me as spiritual exhortation.
In the end, I practised day and night.
I dedicated all this virtue for the dharma to flourish.
Thinking this over, how well my destiny is fulfilled!
Thank you very much, Noble Lord Wisdom Treasure!

At the end His Holiness said:

“Now I’m in my 81st year. We’ve set up these settlements and secured the preservation of the Dharma, however, at some point senior people like the Ganden Tri Rinpoche and me will be gone, but when that happens there will be younger Lamas like Ling Rinpoche to rely on.”

When the prayers and teachings were complete, Geshe Lobsang Monlam came up to the throne and His Holiness released a new Tibetan dictionary he has produced. He was effusive in his praise:

“I’d like to thank you for this unprecedented project. You have achieved this without the benefit of modern education. I rejoice in your effort, it will further the development of the Tibetan Language and benefit the Tibetan people.”

After lunch, as His Holiness set out to drive the short distance to Tashi Lhunpo, the streets around Sera Monastery were lined with people waiting to see him off. The road was newly surfaced all the way to the new temple. On arrival, as he climbed out of his car, His Holiness stopped to watch the Tashi Shölpa dancers who were singing and dancing to welcome him. He walked gradually up to the temple door, greeting and teasing old friends on the way. He cut the ribbon, pushed open the doors and recited prayers to initiate the inauguration. Up at the altar he paid his respects before the brightly gilded statues and lit the lamp. Visiting the Gönkhang he saluted Dökham Dagmo.

His Holiness sat on a throne before the throne as tea and sweet rice were served and a praise to Gendun Drup, the First Dalai Lama, was recited. He said that Je Rinpoche had predicted that Gendun Drup, who studied with him, would do great things. One of his achievements was the founding of Tashi Lhunpo, which, he said, was named by Dökham Dagmo, an aspect of Palden Lhamo. These recollections brought tears to His Holiness’s eyes and he remarked that just as he feels a strong karmic link to Dromtönpa, he also has a deep fondness for Tashi Lhunpo.

Tomorrow, the new assembly hall will be formally inaugurated and His Holiness will teach Dharmakirti’s ‘Commentary of Valid Perception’.

Original link + photos http://www.dalailama.com/news/post/1348-long-life-offering-at-sera-lachi-and-arrival-at-tashi-lhunpo

His Holiness the Dalai Lama Arrives in Australia

Leura, Blue Mountains, NSW, Australia, 4 June 2015 - The Delhi roads were wet with rain and the air was clearer and cooler than in recent days as His Holiness the Dalai Lama left for the airport yesterday morning to travel to Australia. After a smooth flight to Singapore, he was met on arrival by representatives of the Indian High Commission.

After a short stopover he flew on through the night to Sydney, arriving just before dawn. Again representatives of the Indian High Commission and his hosts ‘Dalai Lama in Australia’ were on hand to receive him as he left the plane. Members of the public greeted him with evident joy as he walked through the airport.

His Holiness gave a brief interview to Waleed Aly, co-host of Network Ten's news and current affairs television program ‘The Project’. Aly congratulated him on completing his 80th year and asked what he does on his birthday.

“Last month I had a party with Archbishop Desmond Tutu at the Tibetan Children’s Village in Dharamsala.” His Holiness told him. “They’d made a cake and he taught me how to blow out the candles. But generally for a Buddhist your birthday isn’t that significant. Using your time in a meaningful way is more important.”

When Aly expressed an assumption that His Holiness has already achieved nirvana, he exclaimed:

“No, no, there are higher bodhisattvas who no longer suffer due to their own karma, but I haven’t reached that yet. For instance, I still lose my temper.”

And when Aly pressed him to explain when that happens, His Holiness jokingly replied:

“If you ask a silly question.”

Aly wanted to know what the point of religion is in today’s world and His Holiness told him that religion is an instrument for training our minds and bringing about inner peace. He pointed out that all the major religious traditions talk about love, compassion and forgiveness. He remarked that contrary to some people’s preconceptions, anger and hatred are signs of weakness, whereas inner peace is a sign of strength. He added that belief in God can be a powerful source of inner peace. However, when 1 billion of the 7 billion human beings alive today have no religious belief, the important thing to remember is our common goal is to be good human beings. As social animals we need to express love and affection for each other.

Asked how this applied to those who don’t deserve respect, to extremely violent groups like ISIS or ISIL, His Holiness agreed that the situation is very difficult to handle because such people are already in the grip of extremely negative emotions. But he stressed that we need to accept the need to train future generations in secular ethics and humane values based on our common experiences and scientific findings to prevent the eruption of such emotions in the future. When pressed about whether this meant adopting a course of inaction, His Holiness explained that the trouble with using violence is that it inevitably leads to more violence. He stressed that somehow we need to talk to these people, to ask them why they have such strong anger and fear.

When Aly asked if he would consider giving advice to Australian Prime Minister Tony Abbott, His Holiness laughed and said one of the Prime Minister’s main concerns would be with the economy and that’s something he knows nothing about. But he stressed the urgent need to for economic development to help the poor everywhere, citing the sad news that 2000 people have recently died in the heat wave sweeping India.

“These were poor people; people with no facilities. We have to develop the economy in order to improve the situation for people like that.”

About 200 Tibetans had gathered in the airport lobby to greet His Holiness as emerged. He was given a traditional welcome and offered the ‘Chema Changpu’. He exchanged words and shook hands with many old friends as he made his way to the door. Under a brilliant blue sky he climbed into a car for the hour and a half journey to the Blue Mountains. On arrival in Leura, about 150 Tibetans, many in traditional costume, carrying flags and banners, and others who have come to attend the teachings he is due to give, were gathered to give him a warm welcome.

Tomorrow will see the start of five days of teachings related to Guhyasamaja, beginning with a Vajrabhairava empowerment.

His Holiness the Dalai Lama Introduces 'Secular Ethics' to Vietnamese

Dharamshala, India - 7 November 2013
By Jane Cook, The Tibet Post International

The spiritual leader of Tibet His Holiness the Dalai Lama met with 71 Vietnamese CEO's, artists and intellectuals. Mostly women, he began by emphasising his and their common humanity.

His Holiness said that neurologists will tell you that Tibetan and Vietnamese brains are the same, along with emotions and intelligence. "Therefore, we have the same potential to think more deeply about the situation we find ourselves in."

He remarked that society and our education system is oriented toward material development and values, which results in a general lack of moral principles. He discovered from his guests that the Vietnamese economy has grown immensely over the last 30-40 years, that literacy is about 95% and there are probably only 2 billionaires in the country.

He commented that corruption has become like a cancer in the world and it is mostly the poor who suffer. This and climate change are among the major challenges today. Corruption takes place because of a lack of ethics. His Holiness suggested that ways must be found to instil basic values like honesty into the younger generation - otherwise corruption will continue to fester. This is why he believes so strongly in fostering secular ethics in the education system, giving a basis to resolve the majority of today's problems.

Inviting questions from the audience one woman said she was a Buddhist and when her friends ask for help and advice she tells them to ask the monks. They insist they are more interested in what she has to say, so what should she do? His Holiness replied that in a world increasingly interdependent it is time to develop global responsibility and help each other and promote human values.

Another questioner said that she knew people who didn't find prayers and ritual helpful and His Holiness replied that if this was the answer to overcoming suffering the Bodhisattvas would already have done it. The Buddha, he said, shows us the path to truth and reality and it is up to us to follow it.

His Holiness observed that at an inter-religious conference in India, all religions tended to address three questions: What is the self? Does it have a beginning? and Does it have an end? "He explained that only Buddhism teaches that the self is not something that has a solid, independent existence, but is designated on the basis of body and mind."

Referring to the Four Noble Truths he highlighted two patterns of casualty: suffering and its cause as described by the first two truths and cessation and the path to it outlined in the third and fourth truths. Cessation of suffering, he said, is brought about by practicing the path and that the path consists of three trainings in concentration and wisdom based on ethics.

Link to original article http://www.thetibetpost.com/en/news/international/3715-his-holiness-the-dalai-lama-introduces-secular-ethics-to-vietnamese

The Dalai Lama on Reincarnation, Part 3

By The Dalai Lama

Continued from The Dalai Lama on Reincarnation, Part 1
The Dalai Lama on Reincarnation, Part 2

The system of recognizing reincarnations in Tibet 

Past and future lives were asserted in the indigenous Tibetan Bon tradition before the arrival of Buddhism. And since the spread of Buddhism in Tibet, virtually all Tibetans have believed in past and future lives. Investigating the reincarnations of many spiritual masters who upheld the Dharma, as well as the custom of praying devotedly to them, flourished everywhere in Tibet. Many authentic scriptures, indigenous Tibetan books such as the Mani Kabum and the Fivefold Kathang Teachings and others like the The Books of Kadam Disciples and the Jewel Garland: Responses to Queries, which were recounted by the glorious, incomparable Indian master Dipankara Atisha in the 11th century in Tibet, tell stories of the reincarnations of Arya Avalokiteshvara, the Bodhisattva of compassion. However, the present tradition of formally recognizing the reincarnations of masters first began in the early 13th century with the recognition of Karmapa Pagshi as the reincarnation of Karmapa Dusum Khyenpa by his disciples in accordance with his prediction. Since then, there have been seventeen Karmapa incarnations over more than nine hundred years. Similarly, since the recognition of Kunga Sangmo as the reincarnation of Khandro Choekyi Dronme in the 15th century there have been more than ten incarnations of Samding Dorje Phagmo. So, among the Tulkus recognized in Tibet there are monastics and lay tantric practitioners, male and female. This system of recognizing the reincarnations gradually spread to other Tibetan Buddhist traditions, and Bon, in Tibet. Today, there are recognized Tulkus in all the Tibetan Buddhist traditions, the Sakya, Geluk, Kagyu and Nyingma, as well as Jonang and Bodong, who serve the Dharma. It is also evident that amongst these Tulkus some are a disgrace.

The omniscient Gedun Drub, who was a direct disciple of Je Tsongkhapa, founded Tashi Lhunpo Monastery in Tsang and took care of his students. He passed away in 1474 at the age of 84. Although initially no efforts were made to identify his reincarnation, people were obliged to recognize a child named Sangye Chophel, who had been born in Tanak, Tsang (1476), because of what he had to say about his amazing and flawless recollections of his past life. Since then, a tradition began of searching for and recognizing the successive reincarnations of the Dalai Lamas by the Gaden Phodrang Labrang and later the Gaden Phodrang Government.

The ways of recognizing reincarnations

After the system of recognizing Tulkus came into being, various procedures for going about it began to develop and grow. Among these some of the most important involve the predecessor’s predictive letter and other instructions and indications that might occur; the reincarnation’s reliably recounting his previous life and speaking about it; identifying possessions belonging to the predecessor and recognizing people who had been close to him. Apart from these, additional methods include asking reliable spiritual masters for their divination as well as seeking the predictions of mundane oracles, who appear through mediums in trance, and observing the visions that manifest in sacred lakes of protectors like Lhamoi Latso, a sacred lake south of Lhasa.

When there happens to be more than one prospective candidate for recognition as a Tulku, and it becomes difficult to decide, there is a practice of making the final decision by divination employing the dough-ball method (zen tak) before a sacred image while calling upon the power of truth.

Emanation before the passing away of the predecessor (ma-dhey tulku)

Usually a reincarnation has to be someone’s taking rebirth as a human being after previously passing away. Ordinary sentient beings generally cannot manifest an emanation before death (ma-dhey tulku), but superior Bodhisattvas, who can manifest themselves in hundreds or thousands of bodies simultaneously, can manifest an emanation before death. Within the Tibetan system of recognizing Tulkus there are emanations who belong to the same mind-stream as the predecessor, emanations who are connected to others through the power of karma and prayers, and emanations who come as a result of blessings and appointment.

The main purpose of the appearance of a reincarnation is to continue the predecessor’s unfinished work to serve Dharma and beings. In the case of a Lama who is an ordinary being, instead of having a reincarnation belonging to the same mind-stream, someone else with connections to that Lama through pure karma and prayers may be recognized as his or her emanation. Alternatively it is possible for the Lama to appoint a successor who is either his disciple or someone young who is to be recognized as his emanation. Since these options are possible in the case of an ordinary being, an emanation before death that is not of the same mind-stream is feasible. In some cases one high Lama may have several reincarnations simultaneously, such as incarnations of body, speech and mind and so on. In recent times, there have been well-known emanations before death such as Dudjom Jigdral Yeshe Dorje and Chogye Trichen Ngawang Khyenrab.

Next week will be part 4, the final part of this reincarnation blog series.