The Dalai Lama Meets with Students from the USA & Israel

Thekchen Chöling, Dharamsala, HP, India - This morning, His Holiness the Dalai Lama met with a group of 51 students and 6 staff members of Kivunim. This department of Hebrew College offers an academic gap year program for North American High School graduates based in Jerusalem with field trip visits to 11 other countries. His Holiness welcomed them to Dharamsala—his home for the last sixty years.

"All of us seven billion human beings are mentally, emotionally and physically same,” he told them. “Whether you are a Muslim, a Jew, a Christian or belong to any other faith, there is no difference in the way we are born or the way we die. We begin our lives basking in our mother’s affection, without which we would not have survived.

“Scientists have evidence that basic human nature is compassionate. They have also found that the opposite, constant anger and hatred, weaken our immune systems. Therefore, just as we teach physical hygiene to preserve our physical health, in order for people to learn how to maintain a happy, peaceful mind, they need to learn emotional hygiene—how to tackle their destructive emotions.”

His Holiness explained that he is committed to promoting basic human values because of his concern that people should be able to lead their lives in joy and peace. In this connection he is also committed to encouraging religious harmony because, despite differences in their philosophical views, all major religious traditions convey a similar message of love and compassion, patience and tolerance and so forth. He acknowledged that belief in a merciful creator God is a powerful basis for viewing our fellow creatures as brothers and sisters. Being responsible for your own actions, as taught among non-theistic traditions, has a similar effect.

His Holiness mentioned how sad he feels to see conflict in the name of religion:

"Religion is supposed to bring people closer together, so it’s unthinkable that it should be used create conflict. It is particularly sad when members of different denominations of the same religion, such as Sunni and Shia Muslims, quarrel with each other, however this doesn’t seem to be a problem in India.”

Although he has retired and passed his political responsibilities to an elected leadership in 2011, His Holiness remains deeply concerned about keeping Tibet's rich culture and language alive.
"As far as the Nalanda tradition is concerned, its approach to reality, which depends on the use of reason, is scientific and unique among Buddhist traditions."

Regarding the need to protect Tibet’s ecology, His Holiness reported that scientists have told him that because the natural environment at high altitude is more fragile, when it is damaged it takes much longer to recover.

“Historically, according to Chinese documents, Tibet, Mongolia and China were independent nations in the 7th, 8th and 9th centuries,” His Holiness remarked. “However, the past is past. We need to take account of the reality today. We are not seeking separate status for Tibet. We are prepared to remain with the People’s Republic of China (PRC), provided there is mutual benefit. I have great admiration for the spirit of the European Union that puts the common interest ahead of the interests of its individual members.”

His Holiness answered several questions from the audience and posed for a photographs with them before returning to his residence.

original link & photos: https://www.dalailama.com/news/2019/meeting-with-students-from-the-usa-and-israel

The Dalai Lama is Interviewed in Yokohama, Japan

His Holiness the Dalai Lama Interviewed in Yokohama

Yokohama, Japan - His Holiness the Dalai Lama arrived in Yokohama from India yesterday on his 25th visit to Japan. Although the views over the bay from his hotel window were grey, His Holiness was bright and refreshed by a good night’s sleep after his journey. He opened his conversation with Rina Yamasawa of NHK with a recollection of his first visit in 1967. His elder brother, Taktser Rinpoche, was here and over lunch teased His Holiness, who had become a vegetarian, that he had the tastier bowl of udon noodles.

His Holiness answered a first question about how he sees the situation in Tibet today by reviewing his three commitments.

“First I consider myself just one among 7 billion human beings. While we pray for the welfare of all sentient beings, there’s nothing we can do but pray for those in other galaxies. On this planet there are countless animals, birds, fish and insects, but they have no language so we can’t really communicate with them. On a practical level, it’s our fellow human beings who we can do something for. In a materialistic world where many don’t know the value of peace of mind, I try to help them become happier by showing them how to find inner peace.

“I’m also a Buddhist and it saddens me to see conflict in the name of religion. In India, where different religions live together side by side, we see that religious harmony is possible.

“Thirdly, I’m a Tibetan and, although since 2001 I have retired from political responsibility, I remain concerned about Tibet’s natural environment. What’s also important is the preservation of our culture and the knowledge we obtained from India.

“Since 1974 we haven’t been seeking independence for Tibet, being prepared instead to remain within the People’s Republic of China. Much has changed in China over the last 40 years. The number of Buddhists has grown to more than 300 million, many with an interest in Tibetan Buddhism. Meanwhile, even hardliners among the officials are in a dilemma about how to deal with Tibet. They see that 70 years of suppression and attempted brainwashing haven’t diminished the Tibetan spirit.

“Instead of independence we are seeking mutual benefit. The Chinese can help us with infrastructural development and we can help them with Buddhist psychology. So, our Middle Way Approach is an attempt to reach mutual agreement for mutual improvement. Some Tibetans exercise their freedom to remain set on independence such as we enjoyed in 7th, 8th and 9th centuries. However, I am a great admirer of the spirit of the European Union that places the common interest of all its members above individual nation’s concerns. India too is a federation of states with different languages, cultures and religious traditions that are part of a union. I venture to imagine some kind of future union prevailing between India, China and Japan.”

His Holiness went on to clarify that Tibetans in what were historically the three provinces of Tibet have a right, according to the Chinese constitution, to a high degree of autonomy. That would allow them to preserve their language and culture. He pointed out that his own birthplace and that of Je Tsongkhapa are now part of Qinghai. He looked forward to genuine autonomy being granted in Uighur, Mongol and Tibetan regions.

Ms Yamasawa asked His Holiness how his successor would be chosen. He explained that as far back as 1969 he had made it clear that the choice of whether another Dalai Lama would be recognised rested with the Tibetan people. That choice precedes any decision about how a successor may be chosen. It could be that the traditional way of identifying a reincarnation will be followed, but there have also been cases of Lamas nominating an already living person as their successor.

He noted that at the end of this month a convening of Tibet’s spiritual leaders will take place, primarily focussed on raising the quality of Buddhist knowledge and practice. The question of a future Dalai Lama may also be on the agenda.

His Holiness observed that when he was recently in Europe a group of women met him to complain about the sexual misconduct of some Tibetan spiritual teachers. He told them that when such complaints were first brought to his attention he asked if such individuals had disregard for the rules the Buddha laid down, why they would listen to anything he had to say. He’d suggested that the shame of publicity might be more effective. He advised the group to forward their complaints to the meeting of spiritual leaders in a letter.

When Yamasawa steered the conversation back to the topic of his successor, His Holiness told her that some years ago, faced with similar questions from a journalist in New York he had taken off his glasses, as he did again today, and asked playfully, “Look at my face, is the need to address the question of my reincarnation urgent?” He told her that what happens after his death is of little interest to him compared to being a good Buddhist practitioner here and now. He repeated for her Shantideva’s verse, which he takes as his motivating prayer: ‘For as long as space endures and for as long as living beings remain, until then may I too abide to dispel the misery of the world.’

In his additional replies, His Holiness stressed that he advises followers of the Buddha today to be 21st century Buddhists, which he defines as driven by knowledge and understanding of what the Buddha taught rather than blind faith. He also discussed his admiration for democracy, his attempts to introduce reform in Tibet and his determination to do so once he and 80,000 Tibetans came into exile.

A second interview with Ms Yoshiko Sakurai, president of the think tank known as the Japan Institute of National Fundamentals, touched on several similar themes. As to how Tibetan traditions had been preserved, His Holiness emphasized how generous the government of India and Prime Minister Nehru had been in their support. It was Nehru who personally encouraged efforts to educate Tibetan children in separate Tibetan schools and to re-establish the monastic seats of learning. As a result of the latter, there are now more than 10,000 monks and 1000 nuns well-trained in the Nalanda Tradition.

Referring to education in the wider world, His Holiness noted that it tends to have materialistic goals, whereas it would be better if it addressed the needs of both the heart and the brain. Specifically he recommended teaching people how to tackle their destructive emotions.

When Ms Sakurai lamented that the Chinese authorities seem to be doing little for Tibetans and Uighurs, His Holiness replied that he saw the past 70 years in terms of four eras affected by Mao Zedong, Deng Xiaoping, Jiang Zemin and Xi Jinping. Although the same party remained in power, guided by the same constitution, nevertheless great changes had taken place. He noted that there still remained room for further change. He also remarked that 1.2 billion Chinese have a right to know what is really going on and when they know that, he expressed confidence in their ability to judge what’s right from what’s wrong.

His Holiness mentioned that in Tibet, even as suppression has increased, Tibetans have continued to pursue non-violence. He highlighted the cases of the more than 150 people who have committed self-immolation as examples, saying that they were very sad on the one hand, but on the other were worthy of admiration because they remained non-violent, at least in relation to others.

Asked how Japanese and Tibetans can contribute to the welfare of humanity His Holiness expressed his admiration for the Shinto Tradition due to its appreciation of the natural environment. He commended the possibility of combining technological development with a deep understanding of the workings of the mind to enable more people to find inner peace. He also expressed the hope that Japan, as the one country that has been subject to nuclear attack, will not let up on its leadership of the movement to eliminate nuclear weapons.

He reiterated that his cherished goals of a world not only free of nuclear weapons, but also demilitarized in general, will only come about when more people have achieved a sense of inner disarmament in their own hearts and minds. This, he suggested, is something to which Japanese brothers and sisters can contribute.

original link & photos: https://www.dalailama.com/news/2018/his-holiness-the-dalai-lama-interviewed-in-yokohama

Dalai Lama Teaches the Middle Way

Teaching of Chandrakirti’s ‘Entering into the Middle Way’ Resumes

Thekchen Chöling, Dharamsala, HP, India - The majestic Dhauladhar Mountains stood resolute against the clear blue, post-monsoon sky as His Holiness the Dalai Lama walked from his residence to the Tsuglagkhang, the main Tibetan temple, this morning. The temple yard was thronged with people eager to see him, smiles on their faces and hands folded in welcome. Inside the temple His Holiness waved to the crowd, greeted the Lamas seated around the throne and took his seat.

Among the 6500 people in attendance, 1000 were Taiwanese, most of them belonging to 18 cultural organizations participating in the International Association of Tibetan Buddhist Dharma, Taiwan. In addition, there were 500 Indians, 1800 people from 66 countries abroad and 3200 Tibetans.

Monks from Thailand made an auspicious beginning to the proceedings as they recited the Mangala Sutta in Pali. Taiwanese disciples then chanted the Heart Sutra in Chinese. His Holiness completed the preliminary formalities by reciting the verses of salutation to the Buddha from ‘Ornament for Clear Realization’ and Nagarjuna’s ‘Fundamental Wisdom of the Middle Way’. He welcomed everyone in the audience:

“Those of you from Taiwan have been coming for many years now and today there are people from many other places too—I greet you all. I’m going to begin with an introduction to the teachings of the Buddha. Many of you may be familiar with it, but there may also be some who haven’t heard it before.

“The following verse sums up the Buddha’s advice:

“Commit no unwholesome deed,

Perform only perfect virtue,

Completely tame your mind,

This is the teaching of the Buddha.

“All religions teach us not to do harm, but to have a kind heart. There are theistic traditions that believe in a creator god and non-theistic traditions that teach about karma. All of them encourage us to help others not harm them.

“How do you tame your mind? The Buddhas do not wash unwholesome deeds away with water, nor do they remove beings’ sufferings with their hands and they do not transplant their own realization into others. It is by teaching the truth of suchness that they liberate beings.

“A rich tradition of philosophy and psychology already existed in India at the time of the Buddha. A general belief in past and future lives was supported by the reports of individuals who had memories of their previous lives. Since the body doesn’t travel from one life to another, the question was what does? Many schools of thought posited a self separate from the mind/body combination that they called atman. Taming the mind relied on training in ethics and concentration on the basis of which wisdom could be cultivated.

“Many Indian spiritual practitioners aspired to transcend the desire realm and the attachment it involves, which they considered fraught with problems. Through meditative absorption they sought to reach the subtler and more peaceful form and formless realms.

“Born into a royal family, the Buddha renounced his comfortable way of life when he realized the suffering involved in birth, sickness, aging and death. He entered instead into the homeless life of an ascetic. As a result of his cultivating ethics and concentration he recognised that far from there being a single, autonomous, permanent self, the self is merely a designation. He further acknowledged that belief in a single, autonomous, permanent self reinforces clinging to it. There is a notion of a self that functions like a master over the other aspects of the mind/body combination, which operate like its servants. Therefore, the self is seen as separate from the mind/body combination.

“In his enlightenment the Buddha realized a sense of selflessness diametrically opposed to the idea of a single, autonomous, permanent self. Therefore, he is reported to have reflected, ‘Profound and peaceful, free from complexity, uncompounded luminosity—I have found a nectar-like Dharma. Yet if I were to teach it, no-one would understand what I said, so I shall remain silent here in the forest.’

His Holiness explained that when, in due course, the Buddha encountered his five former companions in the Deer Park outside Varanasi, they recognised a change in his demeanour and asked him to teach what he had realized. Consequently he taught them the Four Noble Truths—the truth of suffering, the truth of its origin, the truth of its cessation and the truth of the path to that. In terms of what they needed to do, he explained that suffering must be known; its origin must be overcome; its cessation must be achieved and the path to it must be cultivated.

However, in terms of a result, he clarified that although suffering must be known, there is nothing to be known. Though its origin must be overcome, there is nothing to overcome. While cessation must be achieved, there is nothing to be achieved and despite the need to cultivate the path, there is nothing to be cultivated.

His Holiness observed that the Buddha identified 16 characteristics of the Four Noble Truths, four pertaining to each truth. The four characteristics of the truth of suffering are that it is impermanent, in the nature of suffering, empty and selfless. His Holiness made clear that on one level we can understand impermanence to mean that life ends in death. At a subtler level this means that things arise, abide, decay and end in destruction. Subtler still is the understanding that the disintegration of a phenomenon is brought about by its very cause. Thus, change to our psycho-physical aggregates, our mind/body combination, derives from their cause which is karma and mental afflictions.

“What is important to recognise” His Holiness went on, “is that suffering is rooted in ignorance. We will not overcome it until we counter the ignorance that is a distorted view of reality. We remain subject to that ignorance so long as we think of the ‘I’ as an independent self. Yet when we search for such a self as an entity independent of the mind/body combination, we find nothing. We cannot find such a self among the five psycho-physical aggregates that make up the mind/body combination, nor can it be identified with consciousness.

“Just as cart is designated on the basis of its parts, so a person is designated on the basis of the psycho-physical aggregates. Nagarjuna explains that cessation comes about through the elimination of karma and mental afflictions. Karma and afflictions arise from conceptual thoughts, which come from mental exaggeration or fabrication.

Fabrication ceases through (understanding) emptiness. We can gain experience of emptiness if we make a steady effort. If we read Nagarjuna and his followers’ works we can see how they thoroughly explain that there is no independent self.

“The defilements of the mind associated with a distorted view of reality are not of the mind’s intrinsic nature because the nature of the mind is clarity and awareness. Cessation is that state of mind in which the defilements have been overcome. Therefore, liberation is attained by thoroughly purifying the mind.”

In responding to questions from the audience His Holiness discussed which is realized first, the selflessness of persons or the selflessness of phenomena. He quoted Nagarjuna’s ‘Precious Garland’ that says that as long as there is grasping for the psycho-physical aggregates, there is grasping for a self of persons. However, in his medium and great presentations of the ‘Stages of the Path’, Je Tsongkhapa presents the selflessness of persons first and the selflessness of phenomena later. His Holiness remarked that since the Buddha was thorough in his teachings, we need to be thorough in our studies.

“I first heard about emptiness 70 years ago, but I’ve been thinking about it for 60 years,” His Holiness recalled. “It’s good to be curious. As a child when I saw different insects I wanted to know where they came from. I also wanted to know why there are so many different kinds of flowers. For the last 50 years, I’ve also given deep thought to the awakening mind of bodhichitta. Today, I heard a report that elderly people are increasingly experiencing loneliness, which reminded me that if you cultivate compassion and bodhichitta you’ll never feel lonely.”

His Holiness concluded that in addition to the need to completely tame the mind it is also necessary to sustain the body and it had reached time for lunch. He will continue his teachings tomorrow morning.

Original link & photos: https://www.dalailama.com/news/2018/teaching-of-chandrakirtis-entering-into-the-middle-way-resumes

Dalai Lama Interacting with Vietnamese Business Leaders, Artists & Intellectuals

Thekchen Chöling, Dharamsala, HP, India - His Holiness the Dalai Lama met with approximately 80 business leaders, artists, intellectuals and members of youth delegations from Vietnam at his residence today. Another 500 participated in the interaction in Hanoi, Ho Chi Minh City and Hai Phong over a live teleconferencing link.

His Holiness began by emphasising the need to appreciate the oneness of humanity. He expressed regret about the extent of violence in the world and the way the poor are neglected leading to children dying of starvation.

"Meanwhile,” he added, “many of those who are otherwise well-off are neither happy nor at peace. Still, scientists finding evidence that basic human nature is compassionate is a source of hope. Virtually all of us have benefited from our mother’s affection at the start of our lives. When someone is on their deathbed, if he or she is surrounded by loved ones they can pass away peacefully. From birth to death we all need affection.

"Many of the problems we face arise because we pay too much attention to secondary differences between us. The antidote to this is to cultivate a deeper understanding of the oneness of humanity. Although we Tibetans have suffered tremendously under the Chinese authorities’ tight control, we don’t use this as an excuse for stirring up hostility towards our Chinese brothers and sisters. On the contrary, a spirit of brotherhood and sisterhood is essential for our common well-being.

"Throughout human history, divisions that derive from focussing on secondary differences between us, like faith, colour and nationality, have brought us only suffering."

Turning his attention to religious harmony, he remarked that although different religious traditions present different philosophical points of view, they share a common message of love, compassion and self-discipline, which is ground for mutual appreciation.

The kind of debate and discussion that characterised the Nalanda Tradition of Buddhism, had the effect of deepening intelligence and understanding, indicating the importance of scepticism and asking 'why' and 'how'.

His Holiness took several questions from the audience. Asked how to lead a meaningful life without getting angry, he explained that although anger appears to protect us, scientists have concluded that constant anger and hatred actually undermines our immune system. He reiterated that in resolving differences, it is important to find mutually beneficial solutions because our world is highly interdependent.

Faced with difficulties we need to be realistic. We need to take a wider perspective and examine our problems from different angles. Noting that he has lived his whole life under difficult circumstances, he stressed that he has always managed to maintain his peace of mind and keep a smile on his face.

original link & photos: https://www.dalailama.com/news/2018/interacting-with-vietnamese-business-leaders-artists-and-intellectuals

Dalai Lama Says Restrain Yourself from Extreme Self-Centredness

‘Thirty-seven Practices of Bodhisattvas’ and Avalokiteshvara Preparation

Bodhgaya, Bihar, India - Arriving at the Kalachakra Maidan early this morning, His Holiness the Dalai Lama first of all took a seat next to the teaching throne, facing in the opposite direction towards the pavilion containing the Avalokiteshvara mandala. For more than half an hour he undertook the preliminary procedures to prepare himself to begin to grant an Avalokiteshvara empowerment later in the morning. Once they were complete he sat on the throne.

A group of Mongolian monks gave a stirring recitation of the ‘Heart Sutra’ in their native language. When they were finished most of them offered His Holiness the sapphire blue silk scarves favoured by Mongolians. They were followed by a mixed group of Japanese who chanted the ‘Heart Sutra’ again in Japanese to the rhythmic accompaniment of a ‘mokugyo’ – a wooden fish bell. Elderly monks of Namgyal Monastery offered the mandala and the threefold representation of the Buddha’s body, speech and mind.

“First we’ll read the ‘Thirty-seven Practices of Bodhisattvas’, His Holiness announced. “Because the author Togme Sangpo lived at the Ngulchu Hermitage, Ngulchu was added to his name. He was also referred to as ‘Gyalsay’, which means ‘son of the conquerors’, to indicate that he was a bodhisattva. One of his contemporaries was Buton Rinchen Drub who had pains in his arms and asked Togme Sangpo, as a bodhisattva, to blow on them in blessing. He apparently experienced some relief as a result.

“Another story about Togme Sangpo tells how he was robbed on a mountain pass of offerings that had just been given to him in the village below. He was good-hearted enough to warn the robber which direction to take to avoid the patrons who had donated the offerings in order to keep out of trouble.”

The first verse of the text advises listening to teachings, reflecting on them and then meditating on what has been understood to thoroughly familiarize the mind with it. His Holiness remarked on Buddha Shakyamuni’s courage and determination to engage in spiritual practice for countless aeons. Once he had attained enlightenment he taught the path from his own experience. Where verse 10 advises ‘develop the altruistic attitude’, His Holiness asked, “If you remain selfish, who will trust you? The more altruistic you are, the more you will also fulfil your own goals.”

He told the story of a monk from Labrang Tashi Khyil who was due to be executed by Chinese soldiers in Tibet. He asked the executioner to wait and made a prayer to his spiritual master—“Bless me to take on the negativities of others and give whatever excellent qualities I may have to them.” He then told the soldier, “Now you can shoot me.”

Verses 15 and 16 correspond to the ‘Eight Verses for Training the Mind’ and verses 18 and 19 counter pride. From verse 25 the author explains the six perfections—generosity, ethics, patience, effort, concentration and wisdom. His Holiness drew attention to the first lines of verse 36, ‘whatever you are doing, ask yourself, “What’s the state of my mind?” He observed that Togme Sangpo’s text is very useful for people otherwise swayed by anger and attachment.

Telling the audience that monks of Dzongkar Chödey had asked him to give the transmission of a text he had written called the ‘Inseparability of the Spiritual Master and Avalokiteshvara’, His Holiness read it. He pointed out that some understanding of emptiness is essential before engaging in the practice of tantra. He mentioned that emptiness was explicitly taught during the second turning of the wheel of dharma, which deals with the object clear light. During the third turning of the wheel, in the Tathagata-garbha or Buddha Nature Sutra, he taught about the subjective clear light of the mind.

He noted that all states of mind have a basis of clarity and awareness and that both object clear light and subjective clear light are employed in Highest Yoga Tantra. He remarked that object clear light corresponds to emptiness of intrinsic existence, emptiness of self (rang-tong), while the subjective clear light of the mind is empty of other (shen-tong).

His Holiness then read from the same booklet a sadhana and a prayer to Avalokiteshvara to guide practitioners from life to life.

Following Nagarjuna’s definition of the fourfold sangha as consisting of fully ordained monks and nuns as well as lay men and women holding precepts, His Holiness offered to give lay person’s precepts to those who wished to take them. He followed this with the granting of bodhisattva vows following the style and ceremony described in Asanga’s text, ‘Bodhisattva Grounds’. His Holiness recalled receiving bodhisattva vows, which he now renews daily, from Ling Rinpoche here in Bodhgaya. Prior to that ceremony Ling Rinpoche had taken them afresh before the statue of the Buddha inside the Mahabodhi Stupa.

“The main practice in relation to these vows,” His Holiness clarified, “is to restrain yourself from extreme self-centredness, to avoid indulging in a self-cherishing attitude. If you can do that, you won’t breach the 18 root downfalls or the 42 secondary commitments.”

His Holiness then proceeded to go through the preparatory procedures for the Avalokiteshvara empowerment that he will give tomorrow. This included distribution of ‘protection cords’ and pieces of purifying kusha grass. Reminding his audience that the appearance of the Buddha and his teaching is as rare as an udumbara flower, His Holiness urged them to rejoice that they had been able to hear apt instructions, and to take the lay person’s vows, bodhisattva vows, as well as the preliminaries for the Avalokiteshvara empowerment.

As he climbed into the car to return to the Tibetan Temple, His Holiness turned to wave to the crowd that had apparently been transformed into a field of kusha grass.

original link & photos: https://www.dalailama.com/news/2018/thirty-seven-practices-of-bodhisattvas-and-avalokiteshvara-preparation

Dalai Lama Discusses Universal Ethics for the Modern Age

Relevance of Universal Ethics for the Modern Age at Tumkur University
December 26, 2017

Bengaluru, Karnataka, India - A misty start turned into a bright morning as His Holiness the Dalai Lama drove out of Bengaluru to Tumkur University today. He was welcomed on arrival by the Vice-Chancellor and Registrar as well as the Abbot of Sera-Jey Monastic University. Resonant drummers and horn players preceded them into the Dr Sree Sree Shivakumara Maha Swamiji Auditorium. After the auspicious lighting of the lamp, invocation prayers were chanted first by a mixed group of Indian singers and then by monks from Sera-Jey. His Holiness, the Vice Chancellor, Registrar and Abbot were formally made welcome.

In his introduction Vice Chancellor Prof Jayasheela remarked that everyone present was looking forward to hearing what His Holiness had to say. He reviewed the partnership that Tumkur has with Sera-Jey and mentioned projects they are co-operating on, including student exchanges and the translation of several of His Holiness’s books into Kannada.

Sera-Jey Abbot Tenzin Choesang Rinpoche read a report outlining his Monastery’s relations with Tumkur University. The memoir of understanding between the two institutions first signed in 2012 was renewed this year. He listed the conferences and workshops that they have held together during the initial period of their agreement.

His Holiness was requested to release five books produced and published by Sera Jey Monastery. They included an account of Buddhist Tenets translated from Tibetan into English and produced as a bi-lingual edition; a record of the history and culture of the Mahayana translated from English into Tibetan; a magazine containing essays and papers translated from English into Tibetan; the Seventy Topics related to ‘Ornament for Clear Realization’ in Chinese and Notes on Avalokiteshvara translated into Chinese.

His Holiness began his talk by saluting the audience as his respected brothers and sisters, young and old.

“Indeed, I’m very happy to be here once more. I’m now more than 82 years old and during my time I’ve learned many things and noticed many others. Some say the ‘Big Bang’ took place 12 billion years ago, others assert it was 25 billion years ago. Whichever it was, our sun is said to have appeared about 5 billion years ago, after which life appeared in our solar system and in due course human beings evolved.

“Human beings developed language. Our brains are something quite special, they give us the ability to change and develop in ways that other mammals are unable to do. However, this power also involves a capacity for wanton destruction. We may think of powerful predatory animals like lions and tigers as aggressive and violent, but I was once surprised to learn how peaceful they can be. If they are well fed, they have no drive to hunt and kill.

“Human beings, on the other hand, are intelligent, but if their intelligence is controlled by disturbing emotions, they have the potential make a great deal of trouble. Does this mean that human nature is good or bad? Scientists say the evidence is that human nature is essentially compassionate. Experience shows that by using our intelligence we can nurture this seed and extend it to become infinite compassion.

“We can also use our intelligence to distinguish which of our emotions are disturbing and which are constructive. Scientists have observed that constant fear and anger, for example, have the effect of undermining our immune system, whereas having a warm heart and peace of mind are good for our physical health. This is why we need to adopt a code of emotional hygiene.

“Emotions are part of our mind. Anger may have some defensive function, but if it becomes extreme and out of control, it disturbs our own peace of mind and upsets the atmosphere wherever we are.”

His Holiness explained that religious traditions have customarily carried a message of tolerance and forgiveness, but today the education system is more influential. Unfortunately, although modern education is highly developed in terms of the knowledge it conveys, it fails to produce a healthy, happy society because of its lack of attention to inner values and peace of mind. There is a need for it to become more holistic and impart universal values.

His Holiness observed that suffering is rife in different parts of the world with innocent people being killed and children dying of starvation. He lamented that if things go on in this way, the 21st century will be no different from the violent century that preceded it. He noted no slackening in the manufacture and acquisition of powerful weapons, whose only use is violent.

“We are now more interdependent than ever before. We also face common challenges like the threat of climate change. We have to take others’ interests into account. In this country, the world’s most populous democracy, there are a multitude of different languages and cultures in different places and yet they all belong to the union that is India. I have great admiration for the spirit of the European Union. After the Second World War historic adversaries decided to put their common interest ahead of narrower local concerns.

“Our education system should take an unbiased secular attitude and include instructions about the advantages of love and warm-heartedness. In India there is a longstanding tradition of ahimsa, non-violence, which is rooted in karuna or compassionate thought. However, in today’s India there is a strong inclination to look to the West, which is oriented towards a materialistic outlook. There is an urgent need to combine modern education with the ancient Indian understanding of the workings of the mind and emotions and the use of logic. Only India has the potential to be able to do this. This is a project that Tumkur University and Sera-Jey Monastic University could profitably explore together.

“We Tibetans consider ourselves chelas or disciples of Indian gurus. What we know we learned from you. However, over time some of this has become neglected in India and now the chelas are better informed about certain aspects of ancient Indian knowledge. I regularly appeal to young Indians to pay more attention to their ancient heritage of psychology and philosophy, because peace in the world has to start with peace of mind. This is an area in which India can lead by example.”

Many of the young students had questions for His Holiness. One wanted to know about the status of Buddhism in China and he told her that historically China has been a Buddhist country. He observed that wherever Chinese have settled in the world they set up ‘China Town’, where there is almost always a Buddhist temple. He added that, familiar with the works of Nagarjuna, the Chinese also follow the Nalanda Tradition. During the Cultural Revolution there was widespread destruction in relation to all religion, but there has since been a recovery. President Xi Jinping has stated publicly that Buddhism occupies an important place in Chinese culture. Research suggests there are now more than 300 million Buddhists in China, many of them well-educated people.

Another young student asked about wisdom and His Holiness told her it concerned the ability to understand reality. It involves knowledge at a deeper rather than a superficial level based on the observation that appearances do not reflect reality.

When a member of the audience asked about the purpose of life, His Holiness replied that it is to be happy and joyful. Another wanted to know if he feared death and His Holiness told him that death is a part of life. As a Buddhist he thinks in terms of there being life after life, and the importance therefore of leading a meaningful life, which is the context for his favourite prayer:

And now as long as space endures,

As long as there are beings to be found,

May I continue likewise to remain

To drive away the sorrows of the world.

The Tumkur Registrar concluded the meeting by expressing gratitude to His Holiness for coming and speaking at the University once more.

Lunch was provided in the Guest House that commemorates Madan Mohan Malviya the freedom fighter, contemporary and companion to Gandhi and founder of the Banaras Hindu University. Following that, His Holiness returned to Bengaluru. Tomorrow morning he will travel to Delhi.

Original link & photos: https://www.dalailama.com/news/2017/relevance-of-universal-ethics-for-the-modern-age-at-tumkur-university

Dalai Lama Visits Boston, MA

Addressing 2000 Tibetans in Boston

Boston, MA, USA [June 25, 2017] - On a bright and breezy morning His Holiness the Dalai Lama drove across Boston today to address a gathering of 2000 Tibetans from the city and up and down the east coast. Backstage he met and comforted the elderly and infirm.

The event began with a representative delivering a citation from the Governor of Massachusetts, another presenting a gift from the Mayor of Boston and the President of the Boston Tibetan Association making his report. His Holiness began,

“I’m here to meet Richie Davidson, so the opportunity arose also to meet all of you. Like Tibetans everywhere, you are keeping the spirit of Tibet alive. We’ve been in exile 58 years. In India we have the CTA. Major monasteries have been re-established and are thriving. Tibetans in exile are scattered all over the world, but wherever we are we form local communities, as you have done here, to preserve our identity and traditions. Those who live in free countries outside Tibet have a responsibility to keep up our spirits to encourage our brothers and sisters in Tibet who remain impressively determined.

“In the face of restrictions on education in Tibetan, their spirit remains strong. But they are not free to do what they want. There is discrimination when Tibetans’ loyalty to their community is regarded with suspicion and labelled splittist, while Chinese loyalty to their community is praised. There needs to be equality.

“Historically Tibet was a free and independent country in the 7th, 8th and 9th centuries, after which it fragmented. What has since held us together is our common religion, culture and language. Today, it’s very important that Tibetans of the Three Provinces remain united. While remaining within the PRC we want genuine autonomy so we can continue to keep our culture, language and traditions alive.”

His Holiness recalled that in 1959 nobody knew what would happen to Tibetans who had become refugees. The priority was finding ways to survive and the Government of India were generous with their help.

“There was a time when Tibetan Buddhism was dismissed as Lamaism as if it was not a proper Buddhist tradition,” His Holiness remarked. “Since we came into exile we have been able to show that it is in fact a pure and complete form of Buddhism. The tradition handed down to us from Nalanda includes profound philosophy and logic, as well as a rich understanding of the workings of the mind and emotions. We have kept this alive for more than 1000 years and now are in a position to draw from it to make a positive contribution to the well-being of humanity.

“Lately in India I’ve been urging people to study, to develop a sound understanding not content to rely only on faith. In monasteries and nunneries from Ladakh to Arunachal Pradesh efforts are being made to study. It’s on this basis that Buddhism will last for centuries to come. China was historically a Buddhist country following the Nalanda tradition as we do. What the Chinese lacked was the command of logic and epistemology that we have maintained and a corresponding path of rigorous study.

“In 7th century, Thönmi Sambhota devised a Tibetan script or improved on what already existed taking the Indian alphabet as a model. In 8th century, Trisong Detsen turned not to China, but to India to invite Shantarakshita to Tibet. Right from the start, he, and following him, his student Kamalashila, established the importance of employing logic and reason. It’s because of this that over the last more than 30 years we have been able to hold fruitful conversations with modern scientists. Scepticism about the mind’s being any more than a function of the brain has given way to an acknowledgment of neuroplasticity, recognition that developing the mind can change the brain.

“We have a responsibility to uphold this Nalanda tradition that has been handed down to us, not out of attachment, but because it provides us an opportunity to be of service to others. Ensuring that the younger generation have a command of Tibetan ensures that they too have access to it.”

His Holiness concluded his talk by guiding the audience in generating the awakening mind of bodhichitta as they recited the common verse for taking refuge three times:

To the Buddha, Dharma, and the Highest Assembly

Until enlightenment I turn for refuge.

Through the store of wisdom and merit accrued by giving and other virtues

May I achieve Buddhahood to benefit all wandering beings.

   
After that he gave the transmission of the mantras of the Buddha, Avalokiteshvara, Manjushri, Arya Tara, Hayagriva and so forth and encouraged those gathered to make their lives meaningful.

His Holiness mentioned that in 2015 his physicians found indications of prostate cancer and decided to give him focused radiation treatment instead of surgery last year. This year his recent check-up at the Mayo Clinic has revealed all traces have gone. His Holiness declared that he’s physically healthy, mentally sharp and sleeps well.

After lunch His Holiness joined his old friend and Professor of Psychology and Psychiatry, Richie Davidson and business leaders discussing human well-being. He told them that it’s basic human nature to be warm-hearted because our lives depend on having a sense of care for others. But the pressing reason for exploring well-being today is that we find ourselves facing problems that are prompted by anger, self-centredness and intolerance.

“We are all endowed with a biological seed of compassion, but we have to nurture it with intelligence. If we don’t change direction, this century will end up like the one that went before overwhelmed by intimidation, violence and bloodshed. Nobody wants that.

“If something is worth doing, do it. If, in fact, you fail, there’ll be no cause for regret. You can try again. To die without even having tried, will be to die disappointed. We all have opportunities to contribute making a better world; we must seize them with far-sighted vision. I’m encouraged that so many people are becoming interested in the well-being of humanity. This is surely a sign of hope.”

Early tomorrow, His Holiness will fly from Boston to Frankfurt; the first leg of his journey back to India.

original link + photos: https://www.dalailama.com/news/2017/addressing-2000-tibetans-in-boston

Dalai Lama Gives Teaching to Tibetan Pilgrims

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Dalai Lama Questions & Answers

Question: How do you view yourself?

Answer: I always consider myself as a simple Buddhist monk. I feel that is the real me. I feel that the Dalai Lama as a temporal ruler is a man-made institution. As long as the people accept the Dalai Lama, they will accept me. But being a monk is something which belongs to me. No one can change that. Deep down inside, I always consider myself a monk, even in my dreams. So naturally I feel myself as more of a religious person. Even in my daily life, I can say that I spend 80% of my time on spiritual activities and 20% on Tibet as a whole. The spiritual or religious life is something I know and have great interest in. I have some kind of confidence in it, and thus I want to study it more. Regarding politics, I have no modern education except for a little experience. It is a big responsibility for someone not so well equipped. This is not voluntary work but something that I feel I must pursue because of the hope and trust that the Tibetan people place on me.

Question: Will you be the last Dalai Lama?

Answer: Whether the institution of the Dalai Lama remains or not depends entirely on the wishes of the Tibetan people. It is for them to decide. I made this clear as early as in 1969. Even in 1963, after four years in exile, we made a draft constitution for a future Tibet which is based on the democratic system. The constitution clearly mentions that the power of the Dalai Lama can be removed by a two-thirds majority vote of the members of the Assembly. At the present moment, the Dalai Lama's institution is useful to the Tibetan culture and the Tibetan people. Thus, if I were to die today, I think the Tibetan people would choose to have another Dalai Lama. In the future, if the Dalai Lama's institution is no longer relevant or useful and our present situation changes, then the Dalai Lama's institution will cease to exist.Personally, I feel the institution of the Dalai Lama has served its purpose. More recently, since 2001 we now have a democratically elected head of our administration, the Kalon Tripa. The Kalon Tripa runs the daily affairs of our administration and is in charge of our political establishment. Half jokingly and half seriously, I state that I am now in semi-retirement.

Question: Do you think you will ever be able to return to Tibet?

Answer: Yes, I remain optimistic that I will be able to return to Tibet. China is in the process of changing. If you compare China today to ten or twenty years ago, there is tremendous change. China is no longer isolated. It is part of the world community. Global interdependence, especially in terms of economics and environment make it impossible for nations to remain isolated. Besides, I am not seeking separation from China. I am committed to my middle-way approach whereby Tibet remains within the People's Republic of China enjoying a high degree of self-rule or autonomy. I firmly believe that this is of mutual benefit both to the Tibetans as well as to the Chinese. We Tibetans will be able to develop Tibet with China's assistance, while at the same time preserving our own unique culture, including spirituality, and our delicate environment. By amicably resolving the Tibetan issue, China will be able to contribute to her own unity and stability.

Question: The Chinese have recently stated that the next Dalai Lama will be born in Tibet and chosen by them. What do you have to say about this?

Answer: If the present situation regarding Tibet remains the same, I will be born outside Tibet away from the control of the Chinese authorities. This is logical. The very purpose of a reincarnation is to continue the unfinished work of the previous incarnation. Thus if the Tibetan situation still remains unsolved it is logical I will be born in exile to continue my unfinished work. Of course the Chinese will still choose their own Dalai Lama and we Tibetans will choose our own according to tradition. It will be similar to the present situation of the Panchen Lama. There is a Chinese-appointed Panchen Lama and there is the Panchen Lama chosen by me. One is paraded to serve its master's purposes and the other is the Panchen Lama accepted in the hearts of all the Tibetans.

Question: What are your commitments?

Answer: In general, I always state that I have three commitments in life. Firstly, on the level of a human being, my first commitment is the promotion of human values such as compassion, forgiveness, tolerance, contentment and self-discipline. All human beings are the same. We all want happiness and do not want suffering. Even people who do not believe in religion recognize the importance of these human values in making their lives happier. I remain committed to talk about the importance of these human values and share them with everyone I meet. Secondly, on the level of a religious practitioner, my second commitment is the promotion of religious harmony and understanding amongst different religious traditions. Despite philosophical differences, all major world religions have the same potential to create better human beings. It is therefore important for all religious traditions to respect one another and recognize the value of each other's respective traditions. Thirdly, I am a Tibetan and carry the name of the Dalai Lama. Tibetans place their trust in me. Therefore, my third commitment is to the Tibetan issue. I have a responsibility to act the free spokesperson of the Tibetans in their struggle for justice. As far as this third commitment, it will cease to exist once a mutually beneficial solution is reached between the Tibetans and Chinese. However, my first two commitments I will carry on till my last breath.

Question: What were your first feelings on being recognized as the Dalai Lama? What did you think had happened to you?

Answer: I was very happy. I liked it a lot. Even before I was recognized, I often told my mother that I was going to Lhasa. I used to straddle a window sill in our house pretending that I was riding a horse to Lhasa. I was a very small child at the time, but I remember this clearly. I had a strong desire to go there. Another thing I didn't mention in my autobiography is that after my birth, a pair of crows came to roost on the roof of our house. They would arrive each morning, stay for while and then leave. This is of particular interest as similar incidents occurred at the birth of the First, Seventh, Eighth and Twelfth Dalai Lamas. After their births, a pair of crows came and remained. In my own case, in the beginning, nobody paid attention to this. Recently, however, perhaps three years ago, I was talking with my mother, and she recalled it. She had noticed them come in the morning; depart after a time, and then the next morning, come again. Now, the evening the after the birth of the First Dalai Lama, bandits broke into the family's house. The parents ran away and left the child. The next day when they returned and wondered what had happened to their son, they found the baby in a corner of the house. A crow stood before him, protecting him. Later on, when the First Dalai Lama grew up and developed in his spiritual practice, he made direct contact during meditation with the protective deity, Mahakala. At this time, Mahakala said to him, Somebody like you who is upholding the Buddhist teaching needs a protector like me. Right on the day of your birth, I helped you.  So we can see, there is definitely a connection between Mahakala, the crows, and the Dalai Lamas.

Another thing that happened, which my mother remembers very clearly, is that soon after I arrived in Lhasa, I said that my teeth were in a box in a certain house in the Norbulinka. When they opened the box, they found a set of dentures which had belonged to the Thirteenth Dalai Lama. I pointed to the box, and said that my teeth were in there, but right now I don't recall this at all. The new memories associated with this body are stronger. The past has become smaller, vaguer. Unless I made a specific attempt to develop such a memory, I don't recall it.

Question: Do you remember your birth or the womb state before?

Answer: At this moment, I don't remember. Also, I can't recall if at that time when I was a small child, I could remember it. However, there was one slight external sign perhaps. Children are usually born with their eyes closed. I was born with my eyes open. This may be some slight indication of a clear state of mind in the womb.

Question: Between the ages of sixteen and eighteen, after you assumed temporal power, did you change?

Answer: Yes, I changed a little bit. I underwent a lot of happiness and pain. Within that and from growing, gaining more experience, from the problems that arose and the suffering, I changed. The ultimate result is the man you see now (laughter).

Question: How about when you just entered adolescence? Many people have a difficult time defining themselves as an adult. Did this happen to you?

Answer: No. My life was very much in a routine. Two times a day I studied. Each time I studied for an hour, and then spent the rest of the time playing (laughter). Then at the age of 13, I began studying philosophy, definitions, debate. My study increased, and I also studied calligraphy. It was all in a routine though, and I got used to it. Sometimes, there were vacations. These were very comfortable and happy. Losang Samten, my immediate elder brother, was usually at school, but during these times he would come to visit. Also, my mother would come occasionally and bring special bread from our province of Amdo. Very thick and delicious. She made herself.

Question: Are there any of your predecessors in whom you have a special interest or with whom you have a particular affinity?

Answer: The Thirteenth Dalai Lama. He brought a lot of improvement to the standards of study in the monastic colleges. He gave great encouragement to the real scholars. He made it impossible for people to go up in the religious hierarchy, becoming an abbot and so forth, without being totally qualified. He was very strict in this respect. He also gave tens of thousands of monks' ordinations. There were his two main religious achievements. He didn't give many initiations, or many lectures. Now, with respect to the country, he had great thought and consideration for statecraft. The outlying districts in particular. How they should be governed and so forth. He cared very much how to run the government more efficiently. He had great concern about our borders and that type of thing.

Question: During the course of your life, what have been your greatest personal lessons or internal challenges? Which realizations and experiences have had the most effect on your growth as an individual?

Answer: Regarding religious experience, some understanding of shunya (emptiness: lack of independent self nature) some feeling, some experience and mostly bodhichitta, altruism. It has helped a lot. In some ways, you could say that it has made me into a new person, a new man. I am still progressing. Trying. It gives you inner strength, courage, and it is easier to accept situations. That's one of the greatest experiences.

Question: When you became a refugee, what helped you gain this strength? Was it the loss of your position and country, the fact of everyone suffering around you. Were you called on to lead your people in a different way than you had been accustomed to?

Answer: Being a refugee is really a desperate, dangerous situation. At that time, everyone deals with reality. It is not the time to pretend things are beautiful. That's something. You feel involved with reality. In peace time, everything goes smoothly. Even if there is a problem, people pretend that things are good. During a dangerous period, when there's a dramatic change, then there's no scope to pretend that everything is fine. You must accept that bad is bad. Now when I left the Norbulinka, there was danger. We were passing very near the Chinese military barracks. It was just on the other side of the river, the Chinese check post there. You see, we had definite information two or three weeks before I left, that the Chinese were fully prepared to attack us. It was only a question of the day and hour.

Question: About you being the incarnation of the bodhisattva of infinite compassion, Avalokiteshvara. How do you personally feel about this? Is it something you have an unequivocal view of one way or another?

Answer: It is difficult for me to say definitely. Unless I am engaged in a meditative effort, such as following my life back, breath by breath, I couldn't say exactly. We believe that there are four types of rebirth. One is the common type wherein, a being is helpless to determine his or her rebirth, but only reincarnates in dependence on the nature of past actions. The opposite is that of an entirely enlightened Buddha, who simply manifests a physical form to help others. In this case, it is clear that the person is Buddha. A third is one who, due to past spiritual attainment, can choose, or at least influence, the place and situation of rebirth. The fourth is called a blessed manifestation. In this the person is blessed beyond his normal capacity to perform helpful functions, such as teaching religion. For this last type of birth, the person's wishes in previous lives to help others must have been very strong. They obtain such empowerment. Though some seem more likely than others, I cannot definitely say which I am.

Question (follow up): From the viewpoint then of the realistic role you play as Chenrezi, how do you feel about it? Only a few people have been considered, in one way or another, divine. Is the role a burden or a delight?

Answer: It is very helpful. Through this role I can be of great benefit to people. For this reason I like it: I'm at home with it. It's clear that it is very helpful to people, and that I have the karmic relationship to be in this role. Also, it is clear that there is a karmic relationship with the Tibetan people in particular. Now you see, you may consider that under the circumstances, I am very lucky. However, behind the word luck, there are actual causes or reasons. There is the karmic force of my ability to assume this role as well as the force of my wish to do so. In regard to this, there is a statement in the great Shantideva's Engaging in the Bodhisattva Deeds which says, As long as space exists, and as long as there are migrators in cyclic existence, may I remain removing their sufferings. I have that wish in this lifetime, and I know I had that wish in past lifetimes.

Question (follow up): With such a vast goal as your motivation, how do you deal with your personal limitations, your limits as a man?

Answer: Again, as it says in Shantideva, If the blessed Buddha cannot please all sentient beings, then how could I. Even an enlightened being, with limitless knowledge and power and the wish to save all others from suffering, cannot eliminate the individual karma of each being.

Question (follow up): Is this what keeps you from being overwhelmed when you see the suffering of the six million Tibetans, who on one level, you are responsible for?

Answer: My motivation is directed towards all sentient beings. There is no question, though, that on a second level, I am directed towards helping Tibetan. If a problem is fixable, if a situation is such that you can do something about it, then there is no need to worry. If it's not fixable, then there is no help in worrying. There is no benefit in worrying whatsoever.

Question (follow up): A lot of people say this, but few really live by it. Did you always feel this way, or did you have to learn it?

Answer: It is developed from inner practice. From a broader perspective, there will always be suffering. On one level, you are bound to meet with the effects of the unfavorable actions you yourself have previously committed in body, speech or mind. Then also, your very own nature is that of suffering. There's not just one factor figuring into my attitude, but many different ones. From the point of view of the actual entity producing the suffering, as I have said, if it is fixable, then there is no need to worry. If not, there is no benefit to worrying. From the point of view of the cause, suffering is based on past unfavorable actions accumulated by oneself and no other. These karmas are not wasted. They will bear their fruit. One will not meet with the effects of actions that one has not done oneself. Finally, from the viewpoint of the nature of suffering itself, the aggregates of the mind and body have as their actual nature, suffering. They serve as a basis for suffering. As long as you have them you are susceptible to suffering. From a deep point of view, while we don't have our independence and are living in someone else's country, we have a certain type of suffering, but when we return to Tibet and gain our independence, then there will be other types of suffering. So, this is just the way it is. You might think that I'm pessimistic, but I am not. This is how, through Buddhist teaching and advice, we handle situations. When fifty thousand people in the Shakya clan were killed one day, Shakyamuni Buddha, their clansman, didn't suffer at all. He was leaning against a tree, and he was saying, I am a little sad today because fifty thousand of my clansmen were killed. But he, himself, remained unaffected. Like that, you see (laughter). This was the cause and effect of their own karma. There was nothing he could do about it. These sorts of thoughts make me stronger; more active. It is not at all a case of losing one's strength of mind or will in the face of the pervasive nature of suffering.

original link: http://www.dalailama.com/biography/questions--answers

Dalai Lama Interview -- "I Am a Refugee"

By Steven MacKenzie "The Big Issue"

The Dalai Lama sits down with The Big Issue to talk about the Syrian crisis, reinventing communism and the science of smiles

Fleeing war and bloodshed, the desperation of thousands of refugees seeking protection in Europe haunts us daily. As one nation after another pulls down shutters on its borders, what the world needs is a unifying voice. Could the Dalai Lama be that voice?

Friend to A-list celebrities and world leaders, the 80-year-old has been playing to packed audiences at the O2 in London this month, and received a rousing chorus of Happy Birthday when he joined Patti Smith on stage at Glastonbury in June. It’s easy to forget this rock ‘n’ roll Dalai Lama is also a refugee who has spent most of his life in exile.

Born Lhamo Dhondup in Tibet in 1935, aged two he was identified as the reincarnation of the 13th Dalai Lama and lived under the tutelage of monks from the age of six. At 15 he was declared ruler of Tibet but under violent oppression by Chinese troops during the Tibetan Uprising he fled to India in 1959. He has remained in exile ever since.

As part of a global tour, he is in the UK to discuss compassionate responses to humanitarian crises. He’s a guest of the former Archbishop of Canterbury, Lord Rowan Williams, with whom he co-organised this symposium. It’s in Lord Williams’ grand but modernist residence that The Big Issue meets His Holiness the 14th Dalai Lama (below). We are welcomed like old friends.

He first shakes hands with our photographer and then, because her assistant has his arms full carrying equipment, he playfully tugs his beard instead. He keeps hold of my hand and guides me to the far side of the room. “Come. Sit.”

The Dalai Lama is warm, jovial and speaks with clear, passionate conviction, often punctuating answers with hearty laughter and even the occasional slap of my thigh, as he discusses how to make the world a better place, improve the lives of others and – of course – his favourite magazine.

[TBI]: I could say the same about you! You are probably the world’s most famous refugee. After being displaced for so long, do you find something other than a geographical location to belong to? There is a Tibetan saying that is quite wise: wherever you are happy is your home, whoever is kind to you are your parents. Of course, I have some special relations with India, and I like Europe. At least it is clean! Look around and see brothers and sisters, then you feel close [to them]. The emphasis should not be, “I am Tibetan” or “I am Buddhist”. If so, you yourself make some kind of distance.

Do you feel a connection to those fleeing Syria and other places looking for a better life? Naturally, naturally. When I meet new refugees, I always mention that I am senior refugee! It is a man-made problem, with various reasons. Previously, mainly political reasons – different nations had a negative attitude towards each other and a large number of people become refugees. Nowadays there is a religious basis for these refugees coming. Killing because of different religious faiths… Unthinkable. All religious traditions talk [about] compassion, love, forgiveness, tolerance, in the meantime these religious concepts are making division and people are killing each other… Terrible.

All religions preach peace but they are so often used to justify war. Is there a dark side to religions that some people are attracted to or is it a dark side that exists in all of us? [There is] not a dark side on the religious side. The concept of one truth, one religion is centuries old. Here I always make the distinction – in an individual’s case the concept of one truth, one religion is very useful. In terms of community it is unrealistic. You should have the concept of several truths, several religions. Today I think the Muslim population is around one billion, and Christian population over one billion. Then Hindus about 600 million, Buddhist maybe 800 or 900 million. Either one cannot eliminate the other one.

That does not stop some people trying. You have to live together. It is much better to have mutual respect, mutual understanding and religious harmony. It is possible. We have to work. I myself am totally committed to religious harmony.

You have said that Europe cannot be expected to accept all refugees and that the problems have to be solved in the countries the people are fleeing. How is that possible without armed intervention? At the moment it looks impossible. One hundred per cent change is impossible. Change is gradual. We have to work with an optimistic attitude. At this moment two groups consider each other the enemy, no sense of reconciliation. But try. Attempt talk. Meet. Nine times failure, nine times re-effort.

Recently you tweeted that “It’s unrealistic to think that the future of humanity can be achieved through prayer or good wishes alone; what we need is to take action”. Social media makes it easy to express good wishes, solidarity and to sign petitions – but does that give a false sense of having done good? Yes, actual change will take place through action, not from wishes, not through prayer. If we had the opportunity of seeing God, then God may say, “Trouble? You started, you have to solve! I did not create these problems, I created compassionate human beings!” One time in Hiroshima, Nobel Peace laureates came together for a meeting. Other speakers stated, “Pray to God to bring peace”. Then my turn! I am usually quite frank. I said, “Peace will not come through prayer, peace must come through our action”. When I expressed that, many Japanese who before were very solemn applauded!

Pope Francis has started his own Twitter account, do you think he was copying you? I don’t know.

He is seen as a reformist. Do you think your influence played a part in the direction of the Catholic Church? That I don’t know. He has been making changes to the Vatican bureaucracy, that is very good. He also speaks quite forcefully about the environmental issue, that is wonderful. I admired when he dismissed a German bishop who in the church would talk of contentment but in his own private life had very expensive furniture and these things. If the same thing happened with a mischievous lama then the leader should speak and take some action! That behaviour is very harmful to Buddhist teaching, and preserving Buddhist teaching is more important than preserving friendships with mischievous people!

Do you know more about what is happening in Tibet now than you have done through the decades because of technology allowing people to share their lives? I consider myself a free spokesman for Tibetan people; in order to be a spokesman you ought to know the ground situation, people’s real feelings and desires. Before 1979, occasionally some refugee would come, otherwise it was quite difficult. Since the Open Door Policy in 1979, Tibetans from outside can go there – although with restrictions – and Tibetans from outside can meet their relatives, although also with a lot of restrictions.

The Chinese economy is not as strong or stable as it once was, do you think there could be a crisis coming – both economically and politically? This I don’t know. Some people say the present economic crisis is actually to do with the political system. Some Chinese peasants and workers came to see me. Their faces showed that they have difficulties. I paid special attention and asked their condition. It was really very sad. The only consideration of local officials is money. They use their position to make money, not take care of the people in their own area – although it is a socialist country. The Communist Party should be a party of the people. The Chinese judiciary system should raise itself up to an international standard. That is very important.

China recently cancelled concerts by the band Bon Jovi because they had previously shown support for you. Does that decision backfire when it makes the world aware of restrictions on freedom of expression? It is narrow-minded, short-sighted. There is a lack of a wider perspective. Another drawback is censorship: 1.3 billion Chinese people have every right to know the reality. Once they know the reality, they also have the ability to judge what’s right, what’s wrong. Censorship, distorted information, some information being hidden is totally wrong. In any case, with modern technology you cannot control [information] 100 per cent. The younger generation has more access with the outside world and their way of thinking is much different. Then it makes a disgrace of the government and the leader. It is foolish. The elder generation’s mentality is very much connected to a wartime mentality – secrecy, suppression, suspicion. It has become part of their way of thinking. The president, Xi Jinping, seems to realise this is outdated thinking so there is certainly something changing.

Will there be a void left after the end of your time as spiritual leader and your successor taking over? Are you worried about the consequences of that void? No. No worry. As early as 1969 I expressed that whether the institution of the Dalai Lama should continue or not, it is up to the people. I have no concern. The real method for the preservation of Buddha Dharma is study and practice. For example, there is no Buddha reincarnation but [he has been] teaching now over 2,000 years. The younger generation can carry our traditions whether there is Dalai Lama or not. It doesn’t matter.

If you had to pick one fundamental social change you would like to see in the world within your lifetime, what would it be? My life [may be] another 15 years or 30 years then no more. A big change within the next 30 years I think is difficult. The modern education system is very much orientated about external values, not taking care of our inner values. Traditionally, our inner values totally relied on religious faith [but] now out of seven billion people, over one billion are non-believers. And among the believers also you see some deceivers – the German bishop I mentioned! As we are getting older, how much I have to say or how much I have to hide, we always calculate that! Through that way, suspicion and distrust comes, and distrust is the worst enemy of compassion, isn’t it?

If you say so! Basic human nature is compassionate. Every child is fresh. If a mother shows a negative face to a child, they will be afraid. Smiles they like! They don’t care [about] your faith, nation, family background. Grown-ups, yes. Now we are putting in their mind that money is more important, power is more important, religious difference and faith is more important. The strength of that basic nature is reduced.

So we should smile more? Study about emotion and the mind should be considered an academic subject, not a religious matter, from kindergarten up to university level. I think the generation of 21st century may see a different world if we make an attempt now.

original link and photos http://www.bigissue.com/features/interviews/5747/exclusive-dalai-lama-interview-i-am-a-refugee

His Holiness the Dalai Lama Visits Uluru

Uluru, Northern Territory, Australia, 13 June 2015 - Many other visitors to Uluru were happy to have the chance to greet, shake hands and take photographs with His Holiness the Dalai Lama this morning as he walked through the grounds of his hotel.

After a cool night, the sun was bright and beginning to warm the land as he drove out to the Uluru-Kata Tjuta National Park. He was met and welcomed by the Chairman of the Traditional Owners’ Board, Sammy, an interpreter, Kathryn Tozer, and Park Staff. They began to walk together towards the Mutitjulu Waterhole, answering his questions on the way. The great red sandstone Uluru rock foundation towering over the surrounding flat desert dominates the place. His Holiness wanted to know about the vegetation, the local wildlife and, once a pair of binoculars was found, spent some time examining the rock-face from below.

Halfway to the Waterhole, the party stopped to rest. His Holiness sat on a bench and was joined by other Traditional Owners, women and children. Sammy took the opportunity to summarize for him the creation story of the region, telling of serpent beings that waged many wars around Uluru, scarring the rock. Walking further up the red sandy path they reached the Mutitjulu Waterhole. The Traditional Owners said they had discussed among themselves how best to welcome His Holiness and decided this would be the place to do so properly. He briefly responded:

“I always express my respect for indigenous peoples whenever I have the opportunity to meet them. I have great admiration for the way they preserve their culture and language. When we Tibetans had to break our isolation it gave us the opportunity to meet and learn from other people. Now, we try to preserve or traditions without that protection.

“On an earlier occasion when I met an indigenous Australian, I remember telling him that I think it’s important for indigenous people to retain and use their own original names. Then when you introduce yourself it presents your identity. I also want to tell you that the colonial dominance that characterised the 18th and 19th centuries is over. Now, the world supports you and your right to keep your culture and identity alive.”

A park buggy drove His Holiness and one of the Traditional Owners back to the parking place. Speaking to waiting journalists he said that as a Buddhist monk he’s trained to take a curious, investigative view of things and that he would also be interested to hear what scientist have discovered about Uluru. He spoke about different indigenous peoples he has met around the world whose values and heritage have been shaped by local environmental conditions. Some prefer to keep their isolation; others like the Sami of Lapland have maintained their heritage while embracing modern education and some technology.

Visiting the Mutitjulu community, which numbers about 300 people, Sammy introduced His Holiness, saying:

“This gentleman travels the world and saw our place from the air. He wanted to see it for himself, and that’s why he’s come here now.”

Another of the Traditional Owners added:

“We’ve been waiting for this visit with anticipation and we’d like to welcome you and the other visitors who’ve come with you.”

His Holiness sat among them and several offered him gifts. He said:

“For many years I’ve had an interest in the indigenous people of different continents, the indigenous Australians and this famous sacred rock. Now, today, I’ve had the opportunity to see it close up for myself and even to touch it. And I’ve heard the stories you tell about it, all of which makes me very happy.

“I’ve met many indigenous peoples in different places, all of them trying to preserve the language and traditions. To succeed, I think you have to be realistic. Some of them like those in South America prefer to maintain their isolation. Others like the Sami of Lapland, your neighbours the Maoris in New Zealand and people of Canada’s First Nation, try to combine their efforts to preserve their heritage with modern knowledge. I think that education is important and that it is necessary to accept some modern facilities and to learn English.”

He wondered if there might be benefit in planting more trees and experimenting with raising crops. If farming were successful, they might later introduce some small scale industry too. He thanked them for receiving him so warmly.

Interviewed by Karla Grant, presenter of Living Black for SBS after lunch, His Holiness told her how happy he was to have come to visit the place and meet the local people. He reported to her what he had told them about the importance of preserving traditions. He mentioned how soon after arriving in India in 1960 Tibetans had set about setting up schools where children could receive a modern education while still being taught their own traditions and values. He said:

“A lot of problems we face in the world today are our own creation. They are not due to a lack of money or education, but to a lack of values. Because modern education is inadequate on this score, I believe we need to find ways of incorporating what I call secular ethics, an approach to values that is respectful of religious and indigenous traditions.”

Ms Grant remarked that indigenous Australian culture is thought to be one of the oldest in the world. His Holiness agreed, commenting that spirituality with a philosophical view really only emerged about 5000 years ago. Before that in many parts of the world were beliefs in spirits and so forth. In Tibet, prior to the arrival of Buddhism in the 7th century, every mountain top was believed to be the abode of some spirit or other.

When she asked him his views about potential changes in government policy that may affect indigenous people, he told her it was a matter for experts and he wasn’t sufficiently informed to comment. A question about Tibet prompted him to refer to recent research based on Chinese documents that confirms the historical existence of Chinese, Tibetan and Mongolian empires more than one thousand years ago. Nevertheless, he said that since Tibet is a landlocked country and is materially backward it may be in Tibetans’ interest to remain within the People’s Republic of China. However, that should not limit their right to preserve their culture, language and rich traditions of Buddhism.

Ms Grant wanted to know how he responded to the protests that have been taking place in connection with his visit. He told her:

“Now this is becoming routine, wherever I go they turn up. In Norway recently about 1000 Norwegians came to welcome me to Oslo and I thanked them, while also expressing my appreciation that these other people could exercise their freedom of speech. However, when it comes to understanding the history of this controversial, nearly four centuries’ old, spirit, I think I know more about it than they do. I propitiated it too until the ‘70s, but when I discovered how critical the 5th and 13th Dalai Lamas had been about it, the 5th referring to it as harmful, evil spirit, I gave it up. It’s my duty to advise people about it.”

His Holiness made a brief visit to the National Indigenous Training Academy on the way to the Yulara Oval where he was to address a crowd of more than 3000. There was enthusiastic applause as he took the stage. Shortly afterwards members of the Matitjulu community welcomed him onto the land. Firstly a group of women danced while a group sitting on the ground played and sang. They were followed by one man decorated with body paint dancing alone. It was explained that this was an expression of part of their creation stories.

Beginning his talk, His Holiness said again how happy he was to have come to visit this sacred place and meet the local people. However, he confessed how uncomfortable he’d felt in the morning when he was offered two witchetty grubs or moth larvae. He explained that while he’s unaffected by insects like scorpions that scare other people, since childhood, wriggling creatures like caterpillars and these grubs have made him very uneasy. The already chuckling crowd laughed out loud when he exclaimed that Sammy, his guide, just ate one raw.

He commented on indigenous peoples’ right to preserve their culture and traditions.

“Indigenous people also tend to be very close to nature, which is something modern people can learn from. They seem to think they can control nature, but nature is our mother and deserves our protection. After all, this planet is our only home.

“We are all the same as human beings. We are born the same way, and we die the same way. But many of us living in the modern world have materialistic attitudes. They pervade our education systems too. We too often seek happiness outside ourselves and don’t look within. And yet when we are very young we bask in our mother’s affection. It sets our mind at ease and even provides for our physical well-being. Such warm-heartedness is a real source of happiness. It leads to trust, and trust becomes grounds for friendship.”

Several times during this talk, His Holiness appealed to his listeners to pay more attention to inner values, humane values, like warm-heartedness. Indeed, when he was asked what gift he would like for his imminent 80th birthday, he replied:

“Nothing. Although if you think about and find something useful in what I have been saying, that would be the greatest gift to me. Thank you.”

Following his exceptional stay in Uluru, His Holiness will tomorrow travel early on to Perth where he has several engagements that will conclude this year’s Ocean of Wisdom visit to Australia.

Original link with photos http://dalailama.com/news/post/1283-his-holiness-the-dalai-lama-visits-uluru