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: Bridging Buddhism & Science, Emory Tibet Symposium

Mundgod, Karnataka, India, 18 December 2016 - Today, His Holiness the Dalai Lama elected to walk the relatively short distance between Drepung Lachi and Drepung Loseling. He greeted well-wishers along the way, as well as offering comfort to beggars who also vied for his attention. In the spacious Loseling assembly hall approximately 3000 monks, 260 nuns—including the 20 new Geshe-mas—local Tibetan school-children, and people from abroad were gathered to attend the first international Emory Tibet Symposium.

Geshe Lobsang Tenzin Negi introduced the occasion explaining that the Symposium is a partial fulfilment of His Holiness’s vision for dialogue between Buddhism and science. It was, he said, the natural development of relations that have grown up between Emory University, the Library of Tibetan Works & Archives and monks and nuns, mostly in South India. He announced that the present meeting happens to coincide with the 600th anniversary of Drepung Monastery, one of Tibet’s great seats of learning.

Negi invited the recently elevated 103rd Ganden Tripa, Jetsun Lobsang Tenzin, to address the gathering. Tri Rinpoche read out a formal Tibetan speech in which he paid respect to His Holiness and welcomed everyone to the meeting. He referred approvingly to the fact that training in science has become part of Tibetan monastic education and to the convening of this symposium here at Drepung.  He attributed both to His Holiness’s efforts and inspiration, offering his own words of encouragement.

Negi turned to His Holiness and asked if he had any remarks he would like to share. He began:

“Respected brothers and sisters, I’m very happy to be here and it’s a great honour for me to participate in these proceedings, particularly in this 600th year since the founding of Drepung Monastery.

“When we held the first meetings between scientists and Buddhist scholars organized by the Mind & Life Institute I suggested that Buddhism referred to a certain training aimed at achieving nirvana and Buddhahood. However, in 30 years of conversations, we have never talked about either of these goals, discussing our present reality instead. Consequently, I would prefer to refer to these discussions as between Buddhist science and modern science.

“So far, modern science has focussed on material things with little attention to the workings of the mind and emotions. And yet today many of the problems we face arise because of our disturbing emotions. I believe that by learning more about inner science and how to tackle our emotions we can ensure individuals, families and the wider community are happier and more at peace. When there are differences between us we need to enter into dialogue to resolve them and to do that we have to have respect for each other. As part of the process it will be helpful if science examines the mind and emotions from an academic point of view.”

Next, he spoke to the Tibetans in the audience in their own language. He pointed out that when the Buddha first taught, he explained the Four Noble Truths, the first of which concerns the existence of suffering. By revealing the truth, the reality of how things are, he was able to talk about the possibility of cessation.

Taking the wider scope of the Buddhist teachings into account, His Holiness declared that if we rely on logic there is no room for anything that contradicts empirical evidence. He touched on the emergence of the five elements and the existence of the ‘space particle’. He mentioned that the Buddhist account of the appearance and destruction of the universe and of time in terms of aeons accords with scientific speculation about the ‘big bang’.

He alluded to Buddhist descriptions of different levels of consciousness, how sensory consciousness is rough, consciousness in the dream state is subtler, in fainting it is subtler still and is most subtle at the time of death. This led him to refer to those cases of people whose bodies remain fresh after clinical death has taken place because the subtlest consciousness has, for the time being, remained. This is something we need to know more about and investigations are going on.

“The Nalanda tradition is based on reason and logic,” His Holiness said, “and it is on this basis that we are able to enter into discussions with scientists. The first purpose of this symposium is to enrich understanding on both sides. The second is to support the general promotion of secular ethics, or as I now refer to them in the West, where people are more wary of the word ‘secular’, universal values.

“The world faces all sorts of problems, many of them of our own making, so it is our responsibility to take steps to solve them ourselves. We need to adopt a realistic rather than a formal approach. There is no formality when we’re born and there’s none when we die—why waste time on it when we’re alive?”

Unable to participate in person, Robert A Paul made a presentation by video that was shown in the hall. He suggested that we are living in an ‘Axial Age’, a time of transformation when people must struggle with new and unprecedented conditions. He said an effort must be made to forge new ways of thinking, knowing and acting that build on the best in Buddhist science as well as modern science.

French philosopher, Michel Bitbol sought to show that philosophy could be a bridge between science and Buddhism, suggesting that it can clarify what science is. He quoted Francisco Varela’s view that the discovery of Buddhism would usher in a new renaissance, opening up our understanding of the world. He observed that science regards meditation in the way it would any other object, wanting to know how it works and what it can be used for. He suggested that science is overvalued in the West as a source of knowledge, but concluded that the Buddhist claim that subtle consciousness is beginningless is not incompatible with the scientific theory of evolution.

In her presentation, anthropologist Carol Worthman spoke of the comprehensive and sustainable science education program for Tibetan monastic institutions represented by the Emory Tibet Science Initiative (ETSI). She reported on capacity building with monks being trained to teach science before returning to their monasteries to become science leaders. They deal with questions such as: Matter—what is it? Life—how does it come about? Sentience—how does it occur? Knowledge—can we really know? She concluded that there are many potential benefits to be had from the exchange between Buddhist and modern science.

With His Holiness’s observation that in his experience scientists are generally remarkably open-minded the session broke for lunch, which he ate with the day’s presenters.

When the second session opened in the afternoon, John Durant asked ‘What is science?’ suggesting that to find out we should look at what scientists do rather than what they say. He addressed the powerful and influential myth of scientific certainty saying that it is easy to think scientific knowledge is beyond dispute. The questioning of Newton’s observations about gravity is an example. He also mentioned lichen, universally thought to consist of algae and fungus until the recent discovery that yeast is a third component.

He also challenged the myth of scientific method, pointing out that theory, prediction, experiment and observation have little relevance in optical astronomy or the study of fossils. He questioned the myth of the objective scientist and observed that scientific progress is achieved by a scientific community not an individual.

Sonam Choephel gave a compelling explanation of knowledge of valid cognition in Buddhism, which to overcome ignorance needs to be incontrovertible and certain. He mentioned three domains of knowledge: objects that are manifest, those that are slightly hidden and those that are extremely hidden.

Lobsang Gonpo, Julia Haas and Sonam Wangchuk continued to discuss ‘valid cognition’ during the panel discussion. Returning to implications of questioning scientific certainty, John Durant mentioned that there are those who say that the science regarding climate change is not certain, however, this cannot be taken to mean that it is all wrong.

Before leaving for the day, His Holiness thanked each of the presenters for their contribution and was especially appreciative of the way the monk scholars had demonstrated courage and ability in making their presentations in English. After leaving the hall, he rode back to Drepung Lachi in a car.

original link with photos http://www.dalailama.com/news/post/1506-bridging-buddhism--science-emory-tibet-symposium-day-one

Dalai Lama in Conversation with Indian Yogic Master BKS Iyengar

New Delhi, India, 20 November 2010 - His Holiness the Dalai Lama today engaged in a conversation with renowned Indian  master Dr. Yogacharya BKS Iyengar on mind training and compassion in a discussion titled Yogic and Buddhist Techniques of Mind Training and Cultivating Compassion at the Convention Center of India Hbabitat Center in New Delhi.

His Holiness said happiness is generally understood as deep satisfaction; however, it is important to make a distinction between satisfaction achieved through sensorial level and mental level. The mental level of happiness, he said, can be achieved through spontaneous willingness from within as well as mind training leading to ultimate compassion. For a Buddhist practitioner, His Holiness said the ultimate goal is achieving Buddhahood by cultivating a compassionate mind and the by-product of thus practice is the ability is to achieve a calm and positive mind in one’s day-to-day life.

Dr. Iyengar known for deciphering the code of Patanjali Yoga Sutra in a scientific way and who has practiced Yoga for the last 60 years explained the seven stages in achieving happiness through yoga. He said the moment the intellect of the heart and mind meets through complete understanding of body and mind cleansing, that is when the consciousness of the egoistic self or the “I” is nullified and a practitioner experiences boundless uncolored joy. The aim of yoga, said the sprightly 93-yr-old is to achieve non-colorisation of happiness where remnants of the self is eliminated. He said a yoga practitioner treats negative emotions such as anger as separate entities and thereby brings the mind under control.

His Holiness referred to the various stages of mind as are described in Buddhist texts saying daily meditation coupled with investigation on shunyata or emptiness helps a Buddhist practitioner in achieving happiness. He said the Yoga Mandala practice in Tibetan Buddhism involves the understanding of the concept of emptiness or shunyata. Unless a practitioner has a deep understanding of shunyata, it perpetuates grasping of false realities or perceptions.

Asked by moderator Mr. Rajiv Mehrotra, secretary/trustee of the New Delhi-based Foundation for Universal Responsibility (FUR) if yoga aims at loosening such grasping to avoid maya or false realities, Dr. Iyengar said yoga considers ignorance or mental deficiencies as the cause of all sufferings or dukha in the world. He said living moment to moment without getting caught up in the wheel of past or memories is the path to future. In Patanjali Yoga, he explained, shunyata is known as manolaya or dissolution of the state of mind.

Speaking on the mind and body connection, His Holiness said like yoga practice that stresses on the connection between emotions and physical postures to achieve a state of equilibrium of equanimity, Tibetan Buddhist practice also stresses on the importance of mind and body connection whereby a practitioner when meditating has to focus on the correct body posture such as keeping the spine straight in order to allow the correct flow of energy to provide relaxation during meditation. He then referred to the Vajrayana school of Tibetan Buddhism where connection between right body posture and state of mind are described in detail such as dream state or deep sleep state.

Dr. Iyengar said there are some similarities or closeness between Indian yogic tradition and Tibetan Buddhist approach and suggested both traditions should work together to find a common avenue to benefit the humanity.

The discussion was attended by Indian and western scientists among them physicists and neuroscientists, scholars, spiritual practitioners and the general public.

original link & photos http://www.dalailama.com/news/post/625-dalai-lama-in-conversation-with-indian-yogic-master-bks-iyengar

Explaining ‘The Guide to the Bodhisattva’s Way of Life’

Hamburg, Germany, 24 August 2014 - Emerging from his hotel into the sunlight falling through the trees, His Holiness the Dalai Lama took time to greet Tibetans and other well-wishers who had gathered to express their respect and support.

“Today there’ll be an explanation of the Buddhadharma according to the Nalanda tradition,” His Holiness began. “The Tibetan Buddhist tradition originated with the invitation to Tibet in the 8th century of the then leading scholar of Nalanda University, Shantarakshita, by the Tibetan Emperor, Trisong Detsen. Buddhism had been introduced to China some four centuries earlier, a tradition also linked to Nalanda by Hsuan Tsang who studied there with Dharmapala. The prevailing philosophical views belonged to the Mind Only and Middle Way Schools and whereas China predominantly followed Mind Only, Shantarakshita established the Middle Way view, the tradition following Nagarjuna, in Tibet.”

Describing himself as a minor student to the Nalanda tradition, His Holiness said he was happy to have the opportunity to discuss Shantideva’s ‘Guide to the Bodhisattva’s Way of Life’ and Thogme Sangpo’s ‘37 Practices of a Bodhisattva’. He pointed out the difficulty of explaining everything in four sessions, but encouraged his listeners to take the book away with them to read and study themselves.

He explained that Shantideva, who lived in the 8th century CE, composed two texts the ‘Compendium of Training’ and ‘Guide to the Bodhisattva’s Way of Life’, which complement each other. Shantideva followed the Consequentialist Middle Way view propounded by Chandrakirti that asserts that while things have no objective existence they nevertheless exist conventionally.

His Holiness paused to commend Kelsang Wangmo, a German nun assisting his German translator, Christof Spitz, as the first woman to be granted a Geshe-ma degree. Turning to the text, he read its title in Sanskrit and Tibetan, initiating a complex discussion of the word ‘bodhi’ or ‘chang-chub’, which is translated as enlightenment, but specifically refers to purifying or clearing away ignorance and to knowing. It implies that Buddhahood is attained by overcoming ignorance, clearing away the obstructions to knowledge by developing an understanding of emptiness, supported by the skilful means of bodhichitta. The Buddha made it clear that this is something we have to do for ourselves by following the path he revealed.

“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).”

His Holiness turned to Chapter Nine of the ‘Guide’, the wisdom chapter, saying that all the Buddha’s 84,000 teachings were taught in order that people could develop an understanding of reality such that they could purify their minds of all defilements. To overcome ignorance that is the basis of disturbing emotions like attachment we need to know things as they really are. His Holiness recalled the advice of American psychotherapist Aaron Beck that when we are angry or attached to something, about 90% of our anger or attachment is mental projection, a view that accords with Nagarjuna’s. We get caught up with how things appear to us instead of seeing them as they really are.

“Amongst human beings,” His Holiness remarked, “there are those who use their minds to investigate reality, who the text refers to as yogis, and those who simply follow their day to day lives. We could say that today, scientists are like yogis in that they attempt to see things as they really are. But even among yogis there are differences of understanding.”

His Holiness further commented that the different views of reality explained in Chapter Nine of the ‘Guide’ are complicated, but that analysing them is very helpful. The aim of such analysis is to uproot ignorance that is at the root of all disturbing emotions. He pointed out that it wasn’t until he was about 15 years old that he began to really take an interest in emptiness. In his 30s he really tried to study and put into practice what he understood.

“Only when you develop some understanding of emptiness do you become aware of the actual possibility of attaining Buddhahood. Although we all recite the verse for taking refuge in the Buddha, Dharma and Sangha and developing the awakening mind of bodhichitta, we generally don’t understand what it means. If you think closely about it, you can understand the process of transforming the mind into the mind of enlightenment.”

As the session broke for lunch, His Holiness advised:

“Ask yourself, who is this ‘I’ who eats lunch? Where is it? The ‘I’ is not the body and it isn’t the mind either. Where is it? Who is this hungry person? That way we can make lunch useful too.”

Meeting with members of the Tibet Centre Hamburg afterwards, His Holiness encouraged them to continue to make it a centre of learning, not only dedicated to Buddhism but to a wider knowledge of the workings of the mind. He mentioned the recent publication of a book in Tibetan containing science extracted from the Kangyur and Tengyur. He said that the English translation may be complete by the end of the year and requested the Centre to become involved in translating it into German. He also spoke to about 650 Tibetans resident in Europe. He noted that as refugees they have been in exile for 55 years. He praised the people in Tibet, whose spirit has remained unflinching despite the change of generations over the same period. He encouraged them to be careful to maintain Tibetans’ good reputation for gentleness and honesty.

Back in the Congress Centre hall His Holiness received and answered several questions from the audience, among them a request for guidance on choosing a spiritual teacher. His advice was to consult the list of qualifications for such a teacher described in the scriptures and to examine the prospective teacher to see whether he or she fulfilled them, a process that could even take years. He recommended making a commitment to a teacher only when you feel confident about him or her.

Returning to his survey of Chapter Nine of the ‘Guide’, he explained that ignorance is eliminated by the wisdom understanding emptiness because ignorance and wisdom, like light and dark, cannot coexist together. And ignorance is weaker not being supported by knowledge. His Holiness said:

“The ninth chapter is very important because it is on the basis of a genuine insight into emptiness that we develop a sense that liberation from suffering is possible and that the disturbing emotions can be eliminated. From that understanding arises the desire to achieve such liberation. Then, considering the predicament of sentient beings we develop the awakening mind of bodhichitta and the wish to serve them.”

He went on to stress that Buddhists should aspire to be 21st century Buddhists, understanding what the Buddha is and that the Dharma is the true path and true cessation.

Looking back to Chapter One of the ‘Guide’ he said it explains the awakening mind of bodhichitta, the ultimate wish to help other beings. It involves an aspiration to achieve enlightenment that is not just wishful thinking but is based on knowing that being of real help to other beings is possible.

His Holiness brought the day’s teachings to an end saying he would go through the process of formally generating bodhichitta tomorrow. He joked that going through the text this way is a bit like an elderly person’s approach to food, picking only those bits that are easy to chew. He mentioned the short and long-term advantages of bodhichitta, including freedom from lower rebirth, achieving higher rebirth and ultimately enlightenment. But, he said, the corresponding process of transforming yourself takes time. He remembered when he used to garden in Dharamsala and because he wanted to see the flowers bloom soon he tried to encourage the process and in doing so damaged the seeds. He concluded:

“We need to give growth time.”

original link with photos http://www.dalailama.com/news/post/1160-explaining-the-guide-to-the-bodhisattvas-way-of-life