Dalai Lama's Pilgrimage to the Mahabodhi Temple

Pilgrimage to the Mahabodhi Temple

Bodhgaya, Bihar, India - On arrival in Bodhgaya yesterday, His Holiness the Dalai Lama was given a brief formal welcome at the Main Tibetan Monastery, Gaden Phelgyeling. This morning he chose, as a priority, to make a pilgrimage to the Mahabodhi Temple. He also decided to walk, which he did at a brisk pace, greeting friends and well-wishers lining the street on the way.

His Holiness was welcomed at the gate to the temple by Bodhgaya Temple Management Committee Secretary (BTMC) Nangzey Dorje, Divisional Commissioner, Magadh, Tenzin Nima Bindhyeshwari, Senior Superintendent of Police, Rajiv Mishra and District Magistrate, Abhishek Singh. They accompanied him into the complex. Once inside, His Holiness paused to salute the Vajra-asana, the Seat of Enlightenment, beneath the Bodhi Tree, with the Mahabodhi Temple behind it. Monks, nuns and lay devotees attending a Kagyu Monlam turned to greet him as he descended the stairs.

His Holiness walked the inner circumambulatory path, smiling and waving to people gathered beyond the stone railings that are reputed to have originally been erected by Nagarjuna to protect the Bodhi Tree from elephants. Reaching the temple entrance he paused to pay his respects. Within the inner sanctum, he lit a lamp before the celebrated statue of Buddha Shakyamuni prior to sitting down in front of it.

Indian monks belonging to the BTMC first recited the Mangala Sutta in Pali. His Holiness then joined the Abbot and Löbpön of Namgyal Monastery, Thamtog Rinpoché and Ngawang Topgyal, in reciting the Praise to the Buddha known as the ‘Three Continuums’, the ‘Heart Sutra’, Tsongkhapa’s ‘Praise to the Buddha for Teaching Dependent Arising’, the ‘Drumbeat of Truth’, the ‘Praise to the 17 Masters of Nalanda’, a ‘Prayer for the Ecumenical Spread of the Buddha’s Teachings’ and dedication prayers.

Members of the BTMC presented His Holiness with their calendar illustrated by images of the Buddha. Expressing his gratitude he told them that in addition to acknowledging the Buddha as the founder of Buddhism, he regards him as a scientist and great thinker. He is especially struck by the Buddha’s advice to his followers: “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.”

As His Holiness left the Temple, members of the press were eager to question him. He gave them a succinct summary of what the Buddha taught—advising his followers to observe ‘ahimsa’ or non-violence in their conduct, ‘karuna’ or compassion as their motivation and dependent arising as their view of reality.

His Holiness completed his circumambulation of the Temple, walked up the steps to the gate, where he climbed into a car to drive back to Gaden Phelgyeling. This monastery began as a temple constructed by a Ladakhi Lama named Ngawang Samten in 1938. Returning to Tibet, he offered it to the Tibetan Government. In 1951, Dhardo Rinpoché was appointed Abbot and under his supervision monastic quarters were constructed in 1952, at which time His Holiness gave the monastery the name Gaden Phelgyeling. In 1965, when he was appointed Gaden Tripa, Ling Rinpoché also became Abbot of this monastery. In 2002, the monastery was given into the care of Namgyal Monastery and eight or nine monks from there look after it throughout the year.

original link & photos: https://www.dalailama.com/news/2018/pilgrimage-to-the-mahabodhi-temple

Dalai Lama on Understanding the World

Dialogue between Russian and Buddhist Scholars - Understanding the World

Thekchen Chöling, Dharamsala, HP, India - This morning, under stormy skies, His Holiness the Dalai Lama walked from his residence to the Tsuglagkhang, to take part in a second Dialogue between Russian and Buddhist Scholars - Understanding the World. The event was organized by the Center of Tibetan Culture and Information (Moscow), Save Tibet Foundation (Moscow), and the Dalai Lama Trust, with the support of the Center for Consciousness Studies at the Lomonosov Moscow State University and the Institute of Philosophy, Russian Academy of Sciences.

In the temple, he paid his respects before the statue of Buddha Shakyamuni and saluted the monks sitting nearby. He then turned to greet old friends among the nine Russian scientists gathered round a table in the main body of the temple. The remaining space was filled by about 150 observers including 75 Russians, 18 Tibetan monks who have experience of studying science, 17 students from the Institute of Buddhist Dialectics, Sarah, 25 from the Men-tsee-khang, 50 students from the Tibetan Children’s Village, three from Tong-len and two teachers from the Dharamsala Government College, in addition to 18 guests of the Ganden Phodrang.

Telo Rinpoche, Representative of His Holiness the Dalai Lama at the Office of Tibet in Moscow, briefly introduced this second Dialogue between Russian and Buddhist Scholars in Dharamsala. He welcomed the Russian scientists, as well as people viewing the webcast online, noting that proceedings were being made available in English, Russian, Chinese and Tibetan.

Moderator Prof Konstantin Anokhin thanked His Holiness for taking part in the meeting. He informed him that all the participants had read and been impressed by his book ‘Universe in a Single Atom’ and they intended to found this dialogue on ideas taken from it. He asked if His Holiness had any remarks to open with.

“Brothers and sisters, that’s what I believe we 7 billion human beings are,” His Holiness began. “A lot of the problems we face today are of our own making. And yet scientists say that our basic human nature is essentially compassionate. We create problems because we are under the sway of emotions and because we view other people in terms of ‘us’ and ‘them’. Out of short-sightedness we forget that we are all part of humanity, which leads to our doing others harm. We consider that the destruction of our foes is our victory, and in the past that may have been true. But, today, we are so interdependent that when others are harmed, we’re harmed as well, besides which we have to deal with problems like climate change that affect us all.

“What’s more, at this very moment, people are being killed elsewhere in places like Syria and Yemen, while others are dying of starvation. And worst of all there are people killing each other in the name of religion. We contradict our compassionate nature out of a short-sighted failure to recognise the oneness of 7 billion human beings.

“As social animals we depend on our community so the time has come to educate people about our all being the same in being human. Our future depends on each other. Being too self-centred is to be unrealistic. Narrow minded self-interest is uneducated thinking.

“For thousands of years religious traditions have conveyed a message of love for all human beings, but with limited effect. Now, modern education is oriented towards materialistic goals instead. And yet it is our common experience to have been born and cared for by our mothers, consequently young children reveal a fresh, compassionate nature.

“Scientists warn that constant fear and anger are bad for our health, while being compassionate and warm-hearted contributes to our physical and mental well-being. Therefore, just as we observe physical hygiene to stay well, we need to cultivate a kind of emotional hygiene too.”

His Holiness mentioned that he has been engaged in dialogue with scientists focused on cosmology, neurobiology, physics and psychology for more than 30 years. He noted that these are fields modern science and Buddhist science have in common. For example, there is a general agreement about the arising, abiding and destruction of galaxies and the possibility of there having been more than one ‘big bang’ in the past.

As far as physics is concerned, His Holiness reported that nuclear physicist Raja Ramana had told him that quantum physics was new to science, but corresponding concepts can be found in the writings of the Buddhist master Nagarjuna. In terms of psychology, there is a need for more education about how to tackle our emotions. His Holiness remarked that we need to learn how destructive anger and a general lack of concern for others can be. Weapons and the use of force solve no problems, he added, confirming that violence just leads to counter violence, and so it goes on.

He advised that a peaceful mind is good for our health and that our goal should be to avoid violence and make this a century of dialogue. He observed that while not everyone accepts religion any more, scientific findings have a more universal appeal. Therefore, one of the purposes of meetings like this is to discuss how to educate people from a secular point of view of the need to cultivate warm-heartedness.

“In this context,” His Holiness said, “Russia has a particular role between the cultures of East and West. When I was young, there were Russian scholars, Buryats, Kalmyks and Tuvans, in our monasteries, so we already have a connection. Also, during the time of the 13th Dalai Lama, there was some contact with the Tsar.  Accordingly, I’m very happy to have this opportunity to meet and hold discussions with you scholars from Russia.”

Neurobiologist Prof Pavel Balaban opened the conversation, telling His Holiness that he studies the brain, especially the function of the emotions. He remarked that while rats can be shown to have pleasure centres in their brains that can be stimulated revealing an emotional response, he is also interested to see if apparently uncommunicative snails also have emotions.

His Holiness was prompted to repeat a question he often puts to scientists. He explained how sometimes, when he is confident there is no malaria present, he allows a mosquito to drink his blood. However, once it is full it flies off with no sign of appreciation. So, his question is how big does a brain have to be before it’s capable of showing appreciation? Balaban reported that his investigation of rats showed that they are like other species among which 30-40% reveal a natural sense of compassion. His Holiness responded that mammals do seem to respond this way, but it would be interesting to observe reptiles like turtles that hatch from eggs with no direct relationship to a mother and no immediate need for compassion to survive.

His Holiness recommended that as human beings we need to assess whether anger has any value---noting that it destroys our peace of mind. Compassion, on the other hand, brings optimism and hope. He remarked that some religious traditions rely on fear to bring about better behaviour. He rejects this because it tends instead to lead to pessimism and discouragement.

His Holiness introduced two questions related to the mind. Regarding the first he asked if a perfect sperm meets a perfect ovum in a perfect womb, will life begin? And if not, what is the third factor? Secondly, he mentioned a phenomenon observed among some accomplished meditators when they die. Although clinical death has taken place, the body remains fresh for some days because, it is said, the subtlest consciousness still remains. So far, scientists have no answer as to what’s going on.

Until late in the 20th century scientists took interest in the brain, but not the mind, he said. However, more recently they have acknowledged that neuroplasticity can be observed as a result of mental training. Consequently the relationship between the brain and the mind is beginning to be investigated. Buddhist science describes different levels of mind, ordinary sensory consciousness, awareness in the dream state that is subtler, in deep sleep that is subtler still and the consciousness that manifests at the time of death that is subtlest of all. His Holiness indicated that this mind has neither beginning nor end.

Prof Svyatoslav Medvedev told His Holiness that he has examined the nature of the relation between mind and brain in connection with his research into how the brain maintains attention. He remarked that there are things like the laws of thermodynamics that can be demonstrated mathematically but are not easily proved by experiment. He favours taking a more logical approach to some questions. He noted that Pavlov had referred to bright spots on the brain, but it is only now, a century later, that it has been possible to demonstrate what he was talking about.

“We are now moving from pure theory to actual practice,” Medvedev asserted. “We are trying to understand the brain. It may be that consciousness exists separately and that the brain is a kind of interface.”

Summarizing the three instances of the Buddha’s teachings known as the turnings of the wheel of dharma, His Holiness explained that in the first he taught the four noble truths. In the second he elaborated on the third of those truths, the cessation of suffering in relation to overcoming ignorance. Ignorance is defeated by knowledge—in this case an understanding of the reality that things are empty of intrinsic existence. That does not imply nothingness but that things only exist by way of designation. His Holiness clarified that for those who found this explanation too difficult to deal with, the Buddha gave a third group of teachings that took a different approach in discussing consciousness and how the subtlest consciousness can be thought of as Buddha nature.

He further touched on three objects of knowledge—things that are obvious to us, things that are slightly obscure but can be understood through reason and inference, and things that are obscure and can only be understood by relying on others’ testimony. In addition he mentioned the four principles of reason—nature, dependence, function and evidence.

Following a short break for tea, Prof Nikolai Yankovsky, a leading Russian expert on genetics explained that genes can affect whether you are inclined to meditate or benefit from psychological therapy. Similarly, genes can affect susceptibility to anger. His Holiness wondered whether the role of genes may be comparable to the role of subtle energy that goes together with the mind described in the tantras.

Yankovsky said that editing gene code is expected to contribute to remedies for certain kinds of illness. He also remarked that genetic manipulation could be used in the form of a weapon, which raises the question of morality. He pointed out that when scientists make a new discovery morality is not necessarily an issue, but once they try to use it in practice, the question of ethics arises. His Holiness responded that since all sentient beings seek happiness, what brings about benefit and happiness is regarded as good, whereas what causes suffering is regarded as bad.

He also made clear that since anger is part of the mind, its antidote has to be applied within the mind. He observed that scientists have confirmed to him that rocks and the brain consist of the same kind of particles at a subtle level. At a certain point the arrangement of matter in the brain is such that it becomes a basis for consciousness. Then life, a being with feelings of pleasure and pain occurs. He encouraged the scientists to take this up with younger scholars whose brains are fresher in the afternoon.

Prof Evgeny Rogaev described his research into the brain, looking at what genes give rise to schizophrenia. He stated that genetic research confirms His Holiness’s assertion that we are all brothers and sisters and that we do not have to go very far back to find that we all have ancestors in common. He spoke of work that is being done to create models for transforming aggressive into peaceful behaviour involving taming Siberian wild foxes.

Prof Alexander Kaplan told His Holiness of the interest his students in Moscow are taking in this meeting. He mentioned his attempts to make direct contact with the brain in work with stroke victims who have lost the ability to speak or move. He described how their choice of letters displayed on a screen can be gleaned from responses in their brains that enable communication to take place. He sees this as having potential for understanding the workings of emotions in otherwise healthy people.

His Holiness commented that the innermost subtle consciousness that is described as Buddha-nature has immense potential and people are trying to explore it, but it will take a great deal of time.

He concluded the session by thanking everyone for coming and assuring them he would see them again tomorrow. He left the temple and returned to his residence. Participants in and observers of the meeting then enjoyed lunch served in the temple yard and gathered for another session of discussions in the afternoon.

original link & photos: https://www.dalailama.com/news/2018/dialogue-between-russian-and-buddhist-scholars-understanding-the-world

Dalai Lama Visits the Bodhi Tree

His Holiness the Dalai Lama Makes a Pilgrimage to the Mahabodhi Temple
January 2, 2018

Bodhgaya, Bihar, India - Having arrived in Bodhgaya after dark yesterday, one of His Holiness the Dalai Lama’s first wishes today was to visit the Mahabodhi Temple as a pilgrim to pay his respects. He rode in a car the short distance from the Tibetan Temple to the western gate of the Mahabodhi Temple complex. He was welcomed by members of the Bodhgaya Temple Management Committee, as well as the Sakya Gongma Trizin Rinpoche, who is here participating in the 26th Sakya Monlam.

His Holiness made his way down the steps and exchanged his shoes for a pair of white slippers. He then approached the western side of the Temple where the Bodhi Tree stands over the Vajra-asana. This is where Buddha Shakyamuni sat as he attained enlightenment more than 2500 years ago. His Holiness lit a lamp amongst an array of offerings set up as part of the Sakya Monlam. He then walked around the temple on the inner circuit, smiling and waving to people peeking through the stone railings.

At the door to the Mahabodhi Temple His Holiness stopped and made three prostrations to the Buddha before entering. He inspected the renowned statue of the Awakened One inside, made further salutations before it and sat down in the company of a number of monks. Together they recited prayers and praises including the ‘Sutra Remembering the Three Jewels ’, ‘In Praise of Dependent Arising’, the ‘Praise of the 17 Nalanda Masters’, the 'Supplication to the Buddha known as Drumbeat of Truth', the ‘Prayer for the Ecumenical Spread of the Buddha's Teachings’, the dharani of Dependent Arising, the ‘Words of Truth’ and verses of dedication.

As he emerged from the Temple, His Holiness smiled and waved to the crowds who filled the surrounding garden. He turned and paid tribute to the Buddha once more before continuing his circumambulation. Greeting fellow pilgrims on the way, he reached the western side, saluted the Seat of Enlightenment again, ascended the steps to the gate, waved to the crowd, and climbed into his car to return to the Ganden Phelgyey Ling—the Tibetan Temple.

original link & photos: https://www.dalailama.com/news/2018/his-holiness-the-dalai-lama-makes-a-pilgrimage-to-the-mahabodhi-temple

In the Path of the Buddha & Gandhi

Dharamsala, HP, India - There was a brisk chill in the air and the Dhauladhar Mountains stood stark against a bright blue sky as His Holiness the Dalai Lama drove to the Government College in Dharamsala this morning. He had been invited by the Gandhi Smriti and Darshan Samiti, whose aim is to propagate the life, mission and thought of Mahatma Gandhi, to attend a Convention for Global Peace focussing on the Path of the Buddha and Gandhi. On arrival His Holiness walked the whole length of the front row greeting members of the audience, shaking their hands and having his photograph taken with them.

The entire gathering stood for the national anthem, following which His Holiness joined in the lighting of the lamp and offering floral tributes to the Buddha and Mahatma Gandhi. Students from Kulu sang an extensive invocation. Gifts were presented to the various guests on the stage.

Vice-Chancellor of the Central University of Himachal Pradesh, Kuldip Chand Agnihotri, speaking in Hindi, remarked that recalling the Buddha and Gandhi today can contribute to world peace because the essence of the Dharma is ahimsa, non-violence. Shri Laxmi Dass of the Gandhi Smriti and Darshan Samiti spoke of the dangers of conflict and distrust in a world where nuclear weapons exist. Professor Samdhong Rinpoche expressed the hope that the gathering would point the younger generation in the direction of world peace. He drew attention to the example His Holiness the Dalai Lama has set in ensuring that the struggle for freedom in Tibet is non-violent.

“Respected elder brothers and sisters and in particular, younger brothers and sisters,” His Holiness began. “I always address people this way because we are all the same as human beings. Differences of religious faith, race or nationality are of secondary importance in the context that we are the same in being human. Focussing on such secondary differences gives rise to conflict. This is how we make problems for ourselves and reducing them is the responsibility of each and every one of us.

“These days, when I wake in the morning and start my meditation, I often wonder how many people have been killed and how many children have starved to death while I peacefully slept.

“People create these problems and people have to solve them. Those of us who belong to the 20th century will be gone after ten to fifteen years, but those of you who belong to the 21st century must work to make a happier world. You have the opportunity and the responsibility to do this. To start with you have to cultivate inner peace. Peace in the world can’t be created through anger, hatred and jealousy.

“Both Buddha Shakyamuni and Mahatma Gandhi were Indians, shaped by Indian traditions that involved transforming their inner world. They did not achieve inner peace through prayer alone, but by tackling their negative emotions. Traditions for generating peace of mind are important today. We too need to understand what gives rise to inner peace and what destroys it.”

His Holiness mentioned that he has heard of Sadhus who meditate naked, deep in the mountains where they cultivate inner heat through their practice, but he has not yet had the opportunity to meet and talk to any of them. He reiterated that to achieve peace of mind, we have to tackle our negative emotions. Ancient Indian psychology had a profound understanding of how to do this. He recommended that we approach such knowledge today less in a religious spirit than from a practical, secular and academic point of view.

Quoting the Buddha’s famous dictum ‘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,’ His Holiness confirmed that the masters of Nalanda University examined what the Buddha taught in the light of reason. The knowledge they transmitted is contained in the more than 300 volumes of literature translated mostly from Sanskrit into Tibetan. He announced that compendia of extracts are being translated into Hindi, English and other languages.

“While modern India is making good material development it has tended to neglect its heritage of ancient knowledge. Fortunately, we Tibetans, chelas of Indian gurus have preserved much of this tradition. Today, what’s important is to combine modern education and technological prowess with the ancient knowledge of the workings of the mind and emotions that shaped the Buddha and Mahatma Gandhi. India is the only country where this can be done.

“In my discussions with modern scientists I’ve learned about the new insights of quantum physics. However, the great physicist Raja Ramana told me that he found that these were anticipated centuries ago in what Nagarjuna wrote. Similarly, where modern scientists tend to view the mind in terms of sensory consciousness, ancient India had a highly developed understanding of the depth of mental consciousness.

“On the basis of your ancient heritage I believe you Indians have the potential to make a great contribution to the welfare of humanity. Buddha Shakyamuni emphasised the dependent arising of phenomena—pratityasamutpada, but he also stressed the importance of karuna, compassion. Mahatma Gandhi looked like a beggar, but was highly educated and wise. We have the opportunity to follow the ancient Indian traditions that gave rise to these exemplary figures. This is something that we can do—that’s all, thank you.”

His Holiness then returned to his residence, but the Convention for Global Peace focussing on the Path of the Buddha and Gandhi will continue for a further two days.

original link & photos: https://www.dalailama.com/news/2017/in-the-path-of-the-buddha-and-gandhi

The Dalai Lama Makes a Pilgrimage to the Mahabodhi Temple

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

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

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

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

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

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

His Holiness the Dalai Lama Talks to the Deer Park Community

Deer Park, Oregon, WI, USA, 6 March 2016 - Today, as wild geese flew in formation honking overhead and a breeze bearing hints of spring blew over the snow scattered fields, about 300 people gathered in the temple at Deer Park Buddhist Center to listen to His Holiness the Dalai Lama.

Since his last visit in 2013, the Center’s founder, Geshe Lhundrub Sopa passed away. Therefore, on his way to the temple, His Holiness visited Geshe-la’s residence in the original Deer Park building where he paid his respects. Next, he visited the Kalachakra Temple from where he granted the Kalachakra Empowerment in 1981. Finally, after paying his respects before the image of Buddha Shakyamuni and Geshe-la’s reliquary in the temple, he took his seat.

Geshe Tenzin Dorje, now Deer Park’s resident teacher, welcomed His Holiness and his entourage on his 10th visit and asked him to consider Deer Park as his home in the USA. He said that the members had maintained a monastery here in accordance with their teacher’s instructions and requested His Holiness’s moral support. He made prayers for His Holiness’s good health and well-being and expressed the hope that Geshe Sopa’s disciples may soon meet with his reincarnation.

“Spiritual brothers and sisters,” His Holiness responded, “I’m very happy to be here again, although Geshe-la is no longer here. I’m happy to see that his students and followers are fulfilling his wishes. The great masters of the past like the Buddha himself and Nagarjuna are no longer with us, but their teachings have survived for more than 2000 years.

“As a follower of Buddha Shakyamuni, I am proud to think of myself as a simple Buddhist monk, just as I am also proud to consider myself a student of Nagarjuna. These great teachers, great thinkers, great philosophers and logicians did not rely on the Buddha’s teachings just because they were his own words; they analysed and investigated them. The Buddha advised that monks and scholars who followed him should examine what he said in the light of reason. Subsequent Indian teachers like Nagarjuna, Chandrakirti, Buddhapalita and Bhavaviveka did just that. Likewise, over the last 30 years I have engaged in dialogue and discussions with modern scientists, one of whom, Richie Davidson, is sitting here with his wife. I’ve learned a great deal from Richie, who investigates and analyses things like a student of Nalanda. And as a student of Nalanda myself, I have publicly rejected ideas like the existence of Mt Meru and a flat earth, despite the unease of some abbots and scholars.”

His Holiness went on to say that the Buddha’s teachings and the Nalanda tradition in particular are entirely based on reason. He said that Nalanda flourished as a centre of learning for several centuries, but now lies in ruins. The Chinese Buddhist tradition also derives from Nalanda, but only in Tibet were the works of logic by Dignaga, Dharmakirti, Shantarakshita and Kamalashila preserved. Today, His Holiness said, not only do translations of these books survive, but so does a thorough-going understanding of them.

“Geshe Sopa was among those scholars who escaped from Tibet,” His Holiness observed, “who contributed to our ability to re-establish our monasteries in India, where 10,000 monks now study. What’s more there are now people elsewhere who are taking an interest in Buddhist logic and science of mind from an academic viewpoint. Until 1959 there were people who thought of Tibetan Buddhism as ‘Lamaism’, not as a true tradition of Buddhism. Since 1959, an appreciation has grown that if you want to know what Nagarjuna or Dignaga taught, you can look to the Tibetan tradition. I have made an effort to show that Tibetan Buddhism belongs to the genuine Sanskrit Buddhist tradition.

“Today, although America is not traditionally a Buddhist country, because more and more people are showing interest in Buddhist philosophy and science of mind, small centres have come up here and there. However, it would be better if they were not only temples for worship, but centres of learning. I have urged people in places in the Himalayan region, like Ladakh, to ensure that even caretakers of temples should have sufficient training to be able to explain to visitors what they can see there. Even small monasteries can function as centres of learning.

“Here, due to the late Geshe-la’s determination, we have a quite well-established centre. You can do practice here, you can perform rituals too, but the important thing is to think of the centre as like a classroom. Since you have people here who are well-qualified to explain the teachings, you should hold classes about the science of mind that can appeal to everyone.”

His Holiness pointed out that the traditional texts dealing with the science of mind are based on the ‘Treatise on the Compendium of Valid Cognition (Pramanavartika)’ and the ‘Treasury of Knowledge’ (Abhidharmakosha) and do so from the point of view of the Sautrantika and Chittamatrin schools of thought. However, he said, there is also a text by Gyen Lobsang Gyatso, the founder director of the Institute of Buddhist Dialectics, who was murdered by Shugden people, called a ‘Higher Study of the Science of Mind’ (Lo-rig Gong-ma). In composing it he drew on the works of Nagarjuna and Tsongkhapa to present a science of mind from the subtler point of view of the Prasangika Madhyamika school of thought. Ultimately this derives from ancient Indian knowledge of the mind.

He said that in the past in Tibet, only monks were involved in this kind of study as if it was their sole right. Now, laypeople and nuns are taking part. Indeed, His Holiness will shortly be taking part in a ceremony to award nuns with Geshe-ma degrees. Soon there will be nuns and laypeople among the top scholars. He jokingly reported the grumbling of monks from monasteries that perform rituals in people’s homes that laypeople should not be taught so much because it leads them to ask questions they cannot answer.

“As interest in understanding the workings of the mind and emotions grows in foreign countries,” His Holiness said, “there’ll grow a need to debate with scientists who do not accept there is any mental function apart from the brain. Therefore, centres like this should be centres of learning.

“In addition, they should provide opportunities for inter-religious dialogue. All the major religious traditions convey the same message of love, whether they teach about a creator or not. If we are to create a happier humanity and lead more meaningful lives, we have to learn to show each other greater love and affection. We see many wonderful practitioners of these virtues among Christians, Jews, Hindus and Moslems. It’s because people have different aptitudes and dispositions that there is a need for such differences of approach.

“There are cases where religion is used to exploit people’s fears, but this is completely inappropriate. When the Buddha taught the truth of suffering he did so only in the context that he taught its cessation and the path to that cessation. I’m reminded of the story of someone arriving at a monastery in Kham and asking to see the abbot. His attendant replied that he wasn’t there because he’d gone to the village to frighten the old people. This is a sign of the degeneration of the Nalanda tradition. Nothing in Buddhism should lead to people feeling frightened.

“I request you to make this a centre of learning not confined to a narrow-minded sense of ‘lamaism’, but dedicated to a rich tradition of understanding that requires us to use our brains to the full. I look forward, when I come again, to seeing the classes you are holding and meeting the professors who teach them. I hope you can also extend links to the University of Wisconsin. I’d also like you to know that we have prepared books in Tibetan containing Buddhist science and philosophy extracted from the Kangyur and Tengyur. These are presently being translated into a number of languages such as English, Chinese, Japanese and German, and should be available by the end of the year. These textbooks can form the bases of classes in the future. Thank you, now it’s time for lunch.”

On Tuesday, His Holiness will give a short teaching on Geshe Langri Thangpa's ‘Eight Verses for Training the Mind’ and on Wednesday will take part in a panel discussion about cultivating well-being in ourselves, our communities and the world.

Original link with photos: http://dalailama.com/news/post/1374-his-holiness-the-dalai-lama-talks-to-the-deer-park-community