Dalai Lama on Eight Verses for Training the Mind

‘Eight Verses for Training the Mind’

When His Holiness the Dalai Lama met six Dutch Parliamentarians this morning he was swift to tell them how much he appreciates their concern for Tibet. As time goes on more and more people come to appreciate that Tibetan culture is sophisticated and useful, while it is being steadily destroyed in Tibet. He pointed out that Tibet has always been politically significant as a buffer between India and China.

“We’re not seeking independence because it would likely be difficult to achieve, but if we did, we would remain poor. Tibetans are no more averse to prosperity than anyone else. If we remain with the People’s Republic of China (PRC) we can benefit from China’s powerful economy.

“The Chinese constitution recognises various Tibetan areas and we should have the freedom to preserve our language and culture in those regions. We can work together, the Chinese can provide us with material benefit, and we can offer them spiritual support. I greatly admire the spirit of the European Union which gives more importance to the common good than narrow national sovereignty. We could enter into a similar union with China.

“Historically Tibet was an independent state. Chinese documents record the existence in the 7th, 8th and 9th centuries of three independent empires—China, Mongolia and Tibet. Subsequently, no Chinese records from the Tang dynasty until the Manchu dynasty refer to Tibet as part of China. However, the past is past and I note that members of the European Union remain sovereign states.

“In 1951 we raised the issue of Tibet at the UN—nothing happened. Again in 1959 and 1965 we appealed to the world body over India’s objections, but again nothing happened. Pandit Nehru told me that the USA would not go to war with China to liberate Tibet. He said we could only talk to the Chinese authorities. On one occasion he came to see me, bringing a copy of the 17 Point Agreement that refers to ‘the peaceful liberation of Tibet’ and pointed out which points we could usefully discuss.

“In 1956 Nehru insisted I return to Tibet after visiting India and I did. I tried to accommodate Chinese demands until the situation ran out of control. 6 million Tibetans are tough. The Chinese have used all kinds of means to crush the Tibetan spirit without success. Meanwhile, 340,000 have been killed, died of starvation or committed suicide.

“To begin with there was no racial animosity involved, but that changed after 1959 as tensions grew between Tibetans and Han. Throughout, Tibetan spirits remained strong. Now, it seems Chinese leaders can see that their policy of suppression has failed, so they are beginning to take a more realistic approach. Indeed, the Tibetan issue will not just go away until they address it realistically. It seems top leaders have started to realise it doesn’t help them to push the Dalai Lama away—we’ll see.”

One of the Parliamentarians asked how educational systems could be made less materialistically oriented and His Holiness told him he thought it was more important to inculcate inner values and explain how to cultivate peace of mind. It should be possible for education to enhance the positive qualities students have from birth.

“Peace will only be established on the basis of individuals achieving peace of mind. Peace will not be achieved through anger or the use of weapons. We’ve already seen enough violence in the world; the 21st century should be an era of peace—a smile giving rise to a smiling response.”

Back in the Ahoy Arena for a second day, Paula de Wijs welcomed His Holiness, the members of the Sangha and everyone else in the hall. “Compassion is discussed in all religious traditions,” she said, “not just Buddhism. Everyone needs compassion, so these teachings will be useful for all of us. They will be an inspiration.”

His Holiness took up the theme. “Today, I’ll be teaching this small text, the ‘Eight Verses for Training the Mind’, which is mainly about altruism. As Paula has just said, everyone can find it useful, not just Buddhists. Whether you’re Jewish, Christian or Muslim, genuine practitioners all value the practice of loving kindness. Sometimes if the book we’re looking at is thick it can become boring, but this one is small enough to slip into your pocket. I received this teaching when I was about 15 or 16 years old. I memorized the text, recite it daily and have found it useful.

“First of all I’ll go over the basic structure of the dharma. Buddhism is one of the major spiritual traditions to originate in India. Like Jainism and one of the branches of the Samkhya School, there is no place for a creator god. The founders of these traditions, such as Mahavira and the Buddha, were human beings who attained enlightenment. They employed practices prevalent in India such as methods for cultivating a calmly abiding mind and special insight (shamatha and vipashyana). In the case of the Buddha, as he delved deeper into the nature of the mind and investigated the nature of self, he concluded that there was no self independent of the body/mind combination.

“The sutras say if you search for the self it turns out to be just a view. There is nothing more than the body/mind combination. Just as we see a combination of parts as a cart, so the conventional self is based on the body/mind combination—there is no independent self. In his ‘Fundamental Wisdom of the Middle Way’ Nagarjuna says:

“Through the elimination of karma and disturbing emotions there is cessation.

Karma and affliction come from conceptual thought.

These come from mental exaggeration or fabrication.

Fabrication ceases through emptiness.

“And in his ‘400 Verses’ Aryadeva states:

“As the tactile sense [pervades] the body

Confusion is present in all [disturbing emotions].

By overcoming confusion you will also

Overcome all disturbing emotions.

"To overcome this ignorance requires making an effort to understand dependent origination."

His Holiness remarked that after attaining enlightenment the Buddha expressed a reluctance to teach. He is quoted as saying:

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,

So I shall remain silent here in the forest.

Here, ‘profound and peaceful’ can refer to the cause and effect of suffering and its origin within the cycle of existence, as well as the cause and effect of cessation and the path that are factors of liberation—in other words the Four Noble Truths of the first turning of the wheel of dharma. ‘Free from complexity’ refers to emptiness and the Perfection of Wisdom teachings of the second turning of the wheel. ‘Uncompounded luminosity’ refers to the subjective clear light explained in the third turning of the wheel. This subjective mind of clear light is essential to Highest Yoga Tantra.

“In this first statement after attaining enlightenment, the Buddha refers to what he would teach in the future. Subsequently, at the request of his disciple Kaundinya and non-human agents he did teach. The first teaching that took place in the Deer Park outside Varanasi entailed an explanation of the Four Noble Truths. The cause and effect of suffering and its origin is described as afflictive cause and effect, while the cause and effect of cessation and the path is non-afflictive cause and effect.

“Each of the Four Noble Truths can be understood in relation to four characteristics. The truth of suffering, for example, can be understood as being impermanent, in the nature of suffering, empty and selfless. The characteristics of the truth of the cause of suffering are causes, origin, strong production and recurrence. The truth of cessation can be understood in terms of cessation, pacification, being superb and definite release, while the truth of the path is characterized in terms of path, awareness, achievement and deliverance. Reflecting on these is a powerful practice.

“No matter how strong afflictive emotions may be,” His Holiness remarked, “so long as they are rooted in a distorted view of reality they have no solid support and can be removed.”

His Holiness observed that ignorance and wisdom are states of mind that are opposed to each other. Just as when there is light, darkness is gone, so the wisdom of no-self and emptiness utterly uproot ignorance. The Perfection of Wisdom teachings explain the Four Noble Truths thoroughly, especially the truth of cessation and the truth of the path. Nagarjuna says it’s by understanding dependent arising that we really come to grips with the Four Noble Truths.

When the Heart Sutra says, ‘Form is empty; emptiness is form. Emptiness is not other than form; form also is not other than emptiness,’ it is not asserting that nothing exists; rather that things don’t exist as they appear. Form exists, but only as a designation. Aspects of the mind too only exist by way of designation. Nagarjuna asserts that the Buddha taught:

That which is dependent origination

Is explained to be emptiness.

That, being a dependent designation,

Is itself the middle way.

There does not exist anything

That is not dependently arisen.

Therefore there does not exist anything

That is not empty.

If you understand this, you will understand the importance of the Two Truths, the conventional reality that things exist, and their ultimate reality in emptiness.

His Holiness went on to discuss the explicit and implicit content of the Perfection of Wisdom teachings as outlined in the ‘Ornament for Clear Realization’ of Maitreya/Asanga. The explicit content is the explanation of emptiness, but what is implicit is the stages of the path. According to the latter, the path begins with the Two Truths, goes on to explore the Four Noble Truths, leading to a proper understanding of the Three Jewels, who the Buddha is, what he taught and the role of the Sangha.

He explained that the style and order of the ‘Lamp for the Path’ that Atisha taught, and which was the pattern for the subsequent Stages of the Path genre, presupposes that readers already have some understanding of the dharma.

In the context of practice, His Holiness referred to the need for high status or a good rebirth in order to be able to keep it up. Nagarjuna’s ‘Precious Garland’ lists sixteen causes of high status. Thirteen are activities to be stopped. Of the ten unwholesome deeds to be avoided, three are physical - killing, stealing and adultery; four are verbal - false, divisive, harsh, and senseless speech; and three are mental - covetousness, harmful intent, and wrong views. Three additional activities to be restrained include drinking alcohol, wrong livelihood and doing harm. There are three further activities to be adopted - respectful giving, honouring the honourable, and love.
Aryadeva advises:

First prevent the demeritorious,

Next prevent [conceptions of] self;

Later prevent views of all kinds.

Whoever knows of this is wise.

Taking up the text of the ‘Eight Verses’, His Holiness began to read. He explained that the first verse highlights how we are all dependent on others and shows how to cultivate the awakening mind. There are two principal methods: the Seven Point Cause and Effect and Equalizing and Exchanging of Self with Others.

The second verse advises regarding others as superior to you. The third counsels being wary of disturbing emotions, while the fourth speaks of the value of holding troublesome beings dear. The fifth verse recommends offering the victory to others, and the sixth recommends seeing enemies as spiritual friends. The seventh verse explicitly expounds the practice of giving and taking in which imagining taking on others' suffering accords with great compassion, while giving happiness in return accords with loving kindness. Referring to this practice as secret indicates that it may not be appropriate for everyone.

Finally, the first two lines of the eighth verse warn against giving in to the eight worldly concerns for praise and blame and so forth. Noting that the last two lines refer to seeing all things as like an illusion, His Holiness mentioned that you don’t have to be a Buddhist to understand emptiness.

“Training the mind makes a difference,” he declared. “Until I was about 13 years old, I had little interest in what I was studying. Gradually I developed an appreciation that it could be useful. After I reached India I reviewed what I had studied before, but my target was now the attainment of enlightenment not just passing an exam. I’ve found that trying to understand emptiness and extending a sense of altruism has the effect of loosening the grip of self-centredness. I believe that if I have benefited from doing this, if you study and practise, you can benefit from it too.”

For the Dalai Lama Foundation, Reinier Tilanus announced that 21,000 people had participated in the public talk and teachings, 400,000 had viewed the live stream and 250 volunteers had been of great help. The account for the last three days’ events in the Netherlands had produced a surplus of 70,000 Euros. His Holiness requested that 20,000 be donated to supporting teaching Tibetan language to Tibetan children in the Netherlands. The balance will be donated to the work being developed at Emory University to promote social, emotional, and ethical development.

original link & photos: https://www.dalailama.com/news/2018/eight-verses-for-training-the-mind

Dalai Lama & Compassion for All People

Addressing People from Many Parts of the World
March 30, 2018

Thekchen Chöling, Dharamsala, HP, India - “Brothers and sisters, I’m happy to meet with all of you,” was how His Holiness the Dalai Lama welcomed almost 150 people from many different parts of the world at his residence this morning. Nearly 50, predominantly from Mexico, Colombia, Argentina and Chile were led by a group of four Buddhist nuns who have set up a small community in Mexico. Another group of about 90 were participants in a ten day course introducing Tibetan Buddhism at the local Tushita Meditation Centre.

“We 7 billion human beings on this planet are all the same—mentally, physical and emotionally,” he told them. “We were all born from a mother and we all survived because of her kindness and care. As human beings we are social animals and it’s love and affection that binds us together.

“These days scientists have conducted experiments with infants who are still too young to talk and conclude the evidence suggests that basic human nature is compassionate. Other findings suggest that living in constant anger and hatred undermines our immune system, whereas cultivating a more compassionate attitude in general strengthens our physical and mental well-being.

“We are equal in being human and yet it is also true that people in different parts of the world have different cultures, because of differences of climate and natural environment, that lead to differences in their ways of life. Nevertheless, wherever I’m giving a talk, I always start by greeting my ‘brothers and sisters’.”

His Holiness observed that despite substantial development in many areas, in today’s world the conflicts we see breaking out in the name of religion and the thriving trade in weapons, which are simply instruments for killing, betrays a fundamental lack of moral principles. Under such circumstances, each and every one of us, as part of the world’s human population, has a responsibility to contribute to making the world a happier, more peaceful place.

In answering questions from the audience, His Holiness expressed his deep admiration for all the world’s major religious traditions. He distinguished between those, like Buddhism, that teach the importance of karma, taking responsibility for your own actions, and the many others that emphasize the importance of faith in a creator god. He described seeing our human brothers and sisters as all creations of that one god as a wonderful and powerful instruction.

With regard to Buddhism, he observed that once the Buddha had left home and begun to engage in spiritual practice he drew on existing traditions of ethics, tranquillity and insight. These gave rise to a profound understanding of the workings of the mind and emotions in the context of a clear comprehension of reality—an appreciation that nothing exists as it appears. His Holiness stressed that those who wish to follow the Buddha today should aspire to be 21st century Buddhists, their practice based not just on faith alone, but rooted in knowledge and understanding.

Asked his response to growing nationalism in many places, His Holiness remarked that common sense tells us we all have to live together on this planet. The global economy is not constrained by national boundaries. Climate change is a serious threat that concerns all humanity. Faced with a need to take a broader perspective, adopting a nationalistic view seems unrealistic, short-sighted and out of date.

Finally, His Holiness was requested to give a transmission of the ‘Eight Verses for Training the Mind’, which he did, reciting it briskly from memory in Tibetan. He praised the advice this short text conveys about altruism, noting that the final verse refers to the wisdom understanding emptiness. He recommended that those interested should read another book that he has personally found of great value—Shantideva’s ‘Guide to the Bodhisattva’s Way of Life’—paying particular attention to the sixth and eighth chapters that deal with the cultivation of patience and compassion.

original link & photos: https://www.dalailama.com/news/2018/addressing-people-from-many-parts-of-the-world

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

His Holiness the Dalai Lama Teaches the Tibetan Community in Minneapolis

Minneapolis, Minnesota, USA, 21 February 2016 - His Holiness the Dalai Lama left the religious institution where he’s been staying in Rochester early this morning for a nearly ninety mile drive to Minneapolis. The local Tibetan community there had invited him to teach. The journey took him through a frozen landscape of rolling fields still bearing remnants of the winter snow.

Arriving at the Minneapolis Convention Center he was welcomed by representatives of the Tibetan community as he stepped out of his car and was offered the traditional ‘Chema Changpu’ once inside the building. Tibetan children danced and sang a delightful song of praise to him as he took the stage. His face radiant and brimming with health, he waved to the audience before greeting the assembled lamas and monks. Mayor of Minneapolis, Betsy Hodges and State Representative Carolyn Laine welcomed him to their city.

President of the Tibetan American Foundation of Minnesota, Dr Tsewang Ngodup spoke briefly, rejoicing in His Holiness’s good health and thanking him for accepting the Foundation’s invitation. He noted the additional auspiciousness of its being Losar, the day before the Day of Miracles and the beginning of a Monkey Year with its propitious links to Guru Padmasambhava. He affirmed Minnesotan Tibetans' aim to be active members of the Tibetan diaspora, to contribute to their local communities and conduct themselves as global citizens. He expressed a wish that His Holiness’s medical treatment be a complete success.

Seated before thangkas of Chenrezig, the Medicine Buddha and Guru Rinpoche, His Holiness began his talk:

“I always start by greeting my brothers and sisters. That’s how I think of you and how I think of all 7 billion human beings, so I’m never lonely. Many Tibetans came here as refugees, although many of them have passed on. Now there is a new generation who were born and brought up here. I’ve met you now and then over the last ten years that I’ve been receiving care at the Mayo Clinic. Two years ago we celebrated Losar together and I’m happy to see you all again.

“I’m glad to know that you are trying to preserve our traditional values. It's 57 years now that we’ve been in exile, while the turmoil in Tibet began 60 years ago. Nevertheless, you’ve kept your spirits up, which is praiseworthy, and maintained our cherished values, for which I’d like to thank you all. The Tibetan spirit is strong and we’ve kept our culture and religious traditions alive, which is important because they have a contribution to make to the world at large. That’s something to be proud of. The Nalanda tradition is based on logic and reason, which is why aspects of it appeal to scientists today. We Tibetans are able to study these traditions in our own language without any need to look elsewhere. It remains our responsibility to keep these traditions alive and to raise our children with love and affection.

“Today I want to speak about some of the thoughts and experiences I’ve had as a human being, not as a Buddhist or as Dalai Lama.”

He said he was committed to sharing with others how to help humanity live more happily and more peacefully. The key is to develop a concern for others’ well-being; a sense of compassion. He noted that many of the problems we face are of our own making, worst among them being when others are killed. He remarked that we feel concern when we hear about someone being killed by a tiger or an elephant, but we seem to accept reports of people killing each other as something normal. He reminded his listeners that although they were comfortable where they sat, at the same time, in other parts of the world, people were dying violently, some in the name of religion. He drew attention to the link between our physical and verbal actions and our emotions. If, instead of anger, hatred and suspicion, we were moved by loving-kindness, we would naturally have greater respect for others and our actions would be non-violent.

His Holiness observed that we live in a materialistic world in which there is insufficient attention to human values. We rely for satisfaction on material things rather than on warm-heartedness. But, as human beings, we are social animals. We need friendship and friendship depends on trust. Building trust depends on concern for others and defending their rights, not doing them harm. Friendship has a direct link to warm-heartedness, which also has benefits for our physical health. He added that some scientists have found that constant anger, fear and suspicion undermine our immune system.

“In my experience, what we need is a calm mind and warm-heartedness provides a basis for that. That’s how we make ourselves happy as individuals in families, local communities and nations. I believe that if we can train those who are young today in these qualities the world will be a more peaceful place later in this century. I try to promote human values because we tend to forget that we are all the same as human beings. If you think of me as your friend, try to do the same. This is not something we can hope the government or the UN can do, real change starts with individuals. We each have to make a contribution. I request you to do so too.”

Applause rippled across the nearly 3000 people in the hall.

“Let me add one thing,” His Holiness resumed. “I’ve been in conversation with scientists for more than 30 years. Many of them show an interest in learning about the science of the mind. Ancient Indian understanding of the mind is profound when compared to modern psychology which seems to be at an early stage of development.

“However, scientists have shown that even infants who are too young to talk can distinguish between illustrations of harmful and helpful behaviour and respond positively to help and negatively to harm. They conclude that basic human nature is compassionate. And this gives us hope.”

His Holiness explained that his second commitment is to promoting inter-religious harmony. He declared that, despite their apparent philosophical differences, all religions carry a common message of love, forgiveness and tolerance. Their common purpose is to produce compassionate human beings. He cited the examples of religious people dedicated to the service of humanity. He noted too that the Buddha taught different things at different times and places to different people. This was not because he was confused, nor because he sought to confuse others. It was because he appreciated that people of different aptitudes respond better to different explanations, much as the same illness may respond to different remedies.

Pointing out that many religions teach about God the creator, there are others, a branch of the Samkhya tradition, Jainism and Buddhism among them, that teach that responsibility for what we do and what happens to us rests on our own shoulders. However, thinking of God as a being of infinite love and seeking to emulate him is a very powerful practice.

“Those of us who follow a religious practice ourselves have a responsibility to work to foster inter-religious harmony.”

During the course of his talk His Holiness spoke some of the time in Tibetan and asked his translator to provide the essence of what he’d said and at other times spoke directly in English himself.

“I’m also a Tibetan,” he said, “and since I’ve been nurtured by Tibetans since I was small, I can never give up the cause of Tibet. In 2001 I semi-retired from political responsibility and in 2011 completely retired. I did this to promote democracy. Still, Tibetans both within Tibet and outside have placed their hopes in me, but now my responsibility is to work to protect Tibet’s natural environment, which is fragile and delicate because of the altitude and dry climate. Because they see it as important to global climate change as the North and South Poles, some environmentalists have referred to the Tibetan Plateau as the Third Pole. Special care needs to be taken of it.”

Describing Tibetan culture as a culture of peace and non-violence, His Holiness suggested it can contribute to making the world a more peaceful, compassionate place. As for Tibet’s Buddhist traditions, he said it seems to be the most complete transmission of the traditions of India’s Nalanda University, including logic, psychology and a range of philosophical views. These traditions are contained in the more than 300 volumes of Buddhist literature translated, mostly from Sanskrit, into Tibetan.

At this point a small girl dressed in red came and stood right in front of the stage looking up at His Holiness. He smiled and waved to her, asked how old she was and heard that she was four. She held his gaze steadily for some time before turning and running back to her family. His Holiness remarked:

“Children like this are very pure and open. They have no prejudices or preconceptions. They aren’t bothered by the secondary differences of colour, faith, nationality, wealth or education that seem to pre-occupy adults. We would be better to be like them and one remedy is to remember that we are all the same as human beings.”

His Holiness resumed his account of the Nalanda tradition’s being introduced to Tibet by the great Nalanda scholar Shantarakshita. He came at the invitation of Tibetan Emperor Trisong Detsen. That he was a great scholar can be seen today in his writings such as the ‘Compendium of Reality’, which His Holiness said he has suggested that both the Nyingma Monastery of Namdroling and Tashi Lhunpo Monastery in South India include in their curriculums. Shantarakshita gave the first monastic ordination in Tibet, helped found the first monastery at Samye, and explained the great treatises, as well as encouraging and participating in the translation of Buddhist literature into Tibetan. The renowned Indian traveller, Rahul Sankrityayan, who made several trips to Tibet in the early 20th century, noted with bemusement that although images of Guru Padmasambhava widely prevailed in Tibet, he saw not one statue of Shantarakshita.

After the achievements of the 8th century, in the 9th, Tibet fragmented politically and Buddhism declined. In the 11th century, a descendant of the earlier emperors, the King of Ngari invited Dipamkara Atisha from the Indian university of Vikramashila. He composed his seminal text ‘Lamp for the Path to Enlightenment’ at Thöling. His principal student Drom Ton, Gyalwai Jungney founded the Kadampa tradition. Within that were those who belonged to the scholarly lineage, who studied classic Indian treatises, those who belonged to the stages of the path lineage and those who belonged to the instruction lineage. Geshe Langri Tangpa, disciple of Potowa and author of the ‘Eight Verses for Training the Mind’, which His Holiness had been invited to teach, belonged to the scholarly lineage.

Taking up the text, His Holiness explained that the first verse emphasised the practice of altruism - ‘May I always cherish all beings.’ But, His Holiness asked, what does the ‘I’ refer to? He explained that while many Indian philosophical schools asserted the existence of an independent self, all four Buddhist schools of thought reject a permanent, independent, self-sufficient self. He quoted Nagarjuna:

A person is not earth, not water,


Not fire, not wind, not space, 

Not consciousness, and not all of them. 

What person is there other than these? 

Noting that while a person is designated on the basis of these six elements, those elements too exist only as designations. His Holiness stated clearly that understanding this is not easy and that he has been working on it for 60 years. He suggested that 40 years ago it began to make sense. Asking what would be the use of such an understanding, he answered that it was related to developing peace of mind. His Holiness mentioned that when he was talking to some Christian nuns the other day one asked what to do about our strong ego. He said he told her that it’s very powerful to think of yourself as just one small part in the whole of God’s creation.

Turning to the ‘Eight Verses' again, he explained that the first verse shows you should have compassion and affection for others. The second is about humility, the third is about being mindful in daily life, for example applying the anti-dote of love when you sense anger arising. The fourth verse is about not giving in to anger but showing compassion when you encounter uncouth, unruly people, while the fifth recommends accepting defeat and giving the victory to others. The sixth verse advises cultivating patience when those you have helped scorn you. The seventh deals with the practice of giving and taking; imagining giving virtue to others and taking their sufferings upon yourself. The final of the eight verses tells you not to give in to the eight worldly concerns and to see everything as like an illusion, completely lacking independent existence.

His Holiness then led the gathering of nearly 3000, including about 2000 Tibetans, in reciting three verses as the basis for generating the awakening mind. With regard to the first verse that dealt with taking refuge in the Buddha, Dharma and Sangha, he said that those belonging to other faiths could visualize and imagine addressing their own objects of refuge. The second verse dealt explicitly with developing the awakening mind and the third rouses courage to do the practice.

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.

His Holiness concluded his talk with a succinct explanation of making progress through the five paths, which he related to the mantra found in the ‘Heart of Wisdom’. He said the first ‘gate’ indicates the path of accumulation, the second ‘gate’ the path of preparation, ‘paragate’ indicates the path of seeing, ‘parasamgate’ the path of meditation and ‘bodhi svaha’ the attainment of enlightenment.

After representatives of the organizers had offered white silk ‘katas’, His Holiness smiled and, waving to the happy crowd, left the stage. He was offered lunch before climbing into a car once more and driving back to Rochester.

Link to original article & photos: http://www.dalailama.com/news/post/1369-his-holiness-the-dalai-lama-teaches-the-tibetan-community-in-minneapolis

Dalai Lama on Buddhist Teachings Related to the Eight Verses for Training the Mind

Copenhagen, Denmark, 12 February 2015 - A group of Danish Parliamentarians representing all eight parties present in parliament were the focus of His Holiness the Dalai Lama’s first meeting this morning. He greeted them saying:

“In 1973, as I was about to set out on my first trip to Europe, the BBC correspondent Mark Tully asked me why I was going and I told him that although I was a refugee I considered myself a citizen of the world. I have a commitment to promoting human values such as love and compassion, which rather than money or power, are the real source of peace of mind. Looking inward brings inner strength and self-confidence, which enables us to work transparently, openly and honestly.”

Remarking that all human brothers and sisters want to live a happy life he teased the parliamentarians that they seemed to be human too. As a Buddhist monk he is aware of religious traditions’ common aim to help and serve humanity, which is why he seeks to foster harmony between them. He told the group that he is now fully retired with no political responsibilities regarding Tibet.

“I appreciate your support and your concern for human rights in Tibet and elsewhere in the world.”

With regard to his homeland, His Holiness expressed concern for the ecology of the Tibetan plateau, labelled by one Chinese ecologist, the Third Pole. Asia’s major rivers rise in Tibet affecting the lives of 1 billion people downstream. He hoped the parliamentarians would support experts making an objective assessment of the current ecological situation there. He also expressed concern for the well-being of Tibetan culture, which, as a culture of peace and compassion, is something China also needs. He recalled a meeting with Chinese writers and intellectuals who told him that moral standards in China were lower than they had been for 5000 years. Xi Jinping recently mentioned in Paris and New Delhi the important role Buddhism has to play in reviving Chinese culture.

Finally, he said, India and China, the world’s two most populated nations, are neighbours. As long as China views Tibetans with suspicion she will continue to station large numbers of troops there. These troops are a source of apprehension on the Indian side. Therefore, normalizing the situation in Tibet has a bearing on peace in the region.

Asked what Denmark and the EU can do to support self-determination in Tibet, His Holiness told the parliamentarians that China is increasingly important economically and militarily. There is no point trying to isolate her. Reach out, make friends, overcome her suspicions, he said, remarking that this is true of Russia too. He reiterated his judgement that censorship is wrong, that the Chinese judiciary needs to be raised to international standards, because at present no one represents the peasant farmers.

When one member of the group voiced the paradox that His Holiness counselled them to reduce Chinese suspicions and yet merely meeting with him might stoke them, His Holiness replied:

“You can report what we discussed about the environment, that we are not seeking independence, that what we seek for Tibetans are the rights already provided for in the Chinese constitution. Don’t worry, we’ve had relations with the Chinese for more than 2000 years and I’ve been dealing with them since the 1950s.”

Reaching the teaching hall once more, His Holiness greeted the crowd:

“Good morning everybody, I hope you all got enough sleep. Today, we’ll go through an introduction to Buddhism and in the afternoon I’ll read the ‘Eight Verses for Training the Mind’.”

Teaching largely in English, His Holiness said the common message of all religious traditions is love, compassion, tolerance and self-discipline, despite their different philosophical views. In answer to the question ‘What is the Dharma? What’s its purpose?’ he said it is what saves and protects us from suffering. This applies to the Samkhyas, Jains and Buddhists who have no belief in a creator and the Zoroastrians, Hindus, Jews, Christians, and Muslims who do. They hold different philosophical views because people have different dispositions. They provide different ways to strengthen and approach the practice of love.

His Holiness mentioned that one of the ways he expresses his respect for these religious traditions is, whenever he can, to visit their sacred places as a pilgrim. In such a spirit he has visited Lourdes, Jerusalem and Fatima.

He also remains concerned for the 1 billion people who assert they have no faith, belief or interest in religion. He feels they are human beings, who also wish to be happy and so need to know about inner values like love and compassion. Drawing on Indian tradition, he suggests that education can incorporate secular ethics on the basis of common sense, common experience and scientific findings.

Turning to the origins of Tibetan Buddhism, His Holiness explained that the powerful Tibetan Emperor Songtsen Gampo had married a Nepalese princess and a Chinese princess. Both brought statues of the Buddha with them to Tibet, which sparked an interest in Buddhism. A subsequent Emperor Trisong Deutsan invited a top scholar from India’s Nalanda University to come to Tibet to teach and despite his advanced years, Shantarakshita agreed. He came and taught logic and philosophy as well as monastic discipline.

His Holiness explained that the basic structure of the Buddha’s teaching can be found in the instructions about the Four Noble Truths and the 37 Factors of Enlightenment, which are common to both the Pali and Sanskrit traditions. The 37 Factors include the 4 foundations of mindfulness, the 4 supreme efforts, the 4 means to accomplishment, the 5 strengths, the 5 faculties and the Noble Eightfold Path. He then went to some lengths to explain the Four Noble Truths with their 16 attributes.

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

Corresponding to wisdom is altruism of which Shantideva advised:

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.

His Holiness mentioned that the author of the ‘Eight Verses for Training the Mind’ Geshe Langri Thangpa was a disciple of the Kadampa Geshe Potowa and lived 1054-1123. He said he memorized the verses when he was young and recites and thinks about them every day.

The first verse shows that all the good things we achieve, higher rebirth, liberation or enlightenment, come about in reliance on other sentient beings. The second advises us to regard others as higher than us. His Holiness gave the example of comparing ourselves to an insect. It may be small and we may have the larger brain, but we can use our brain for extremely destructive purposes which the insect will never do, which makes us lower. Hatred, anger, and other destructive emotions arise in relation to self-centredness.

The third verse shows that whereas selfishness is harmful, altruism is mutually beneficial. However, in our daily lives we are habituated to the influence of destructive emotions. We need to tackle them so that when anger is about to arise, we pay attention and put a stop to it. The fourth verse advises that we view ourselves as the lowest, but that does not mean we should be demoralized. In combating self-centredness we need courage and confidence. What it does mean is that we should not look down on people like criminals, lepers or AIDs patients.

Verses five and six tell us that when someone criticizes us we should maintain compassion for them. We accept all the blame that falls on them and give them the victory. Similarly when those we have helped turn against us, we should be grateful to them for teaching us patience and compassion. The seventh verse sums up the method for offering benefit and joy to others. Verse eight, concerned with wisdom, tells us that although things appear to exist independently, in actual fact they don’t. When we realize this we’ll see them as like a mirage or illusion. In reference to this His Holiness remarked that when people ask him where to start to understand emptiness, he recommends they study Quantum Physics.

His Holiness recommended those who were interested in what he had taught to read the books of other great Indian Buddhist masters.

“Read them again and again. Read them and think about what you’ve read. If you are interested in the Nalanda tradition, study steadily and change will come. Study and think but don’t set yourself unrealistic expectations. Good night.”

On behalf of the several organizers Lakha Lama Rinpoche thanked His Holiness for coming and for teaching. He thanked the translators for scrupulously rendering the teaching into Danish and English and thanked all the volunteers for enabling the occasion to take place. The hall filled with warm and respectful applause.

Tomorrow, His Holiness will travel back to India.

Original link with photos: http://dalailama.com/news/post/1240-buddhist-teachings-related-to-the-eight-verses-for-training-the-mind

Dalai Lama on Compassion & Respect in Today’s Society

Prague, Czech Republic, 14 September 2013 - This morning, after three days in Vilnius, Lithuania, His Holiness the Dalai Lama flew to Prague, capital of the Czech Republic. He was received at the Airport by Karel Schwarzenberg, former Foreign Minister in the Czech government and leader of the TOP 09 party, Tomas Hudecek, Mayor of Prague, and Executive Director of the Forum 2000 Foundation, Jakub Klepal. Arriving at his hotel, Tibetans from the Czech Republic, Hungary and Austria and Czech supporters of Tibet were gathered to welcome him.

After lunch, he greeted a group of physically challenged Czechs who play music together as he was on his way to the Tipsport Arena, venue for his public talk. His first words from the stage, having greeted the audience of more than 6000, were in tribute to his late friend and founder of Forum 2000, President Vaclav Havel.

“He was a humble, genuinely good human being, who put on no airs. From the first he was honest and truthful. I visited him several times after our initial encounter and was one of the last to visit him before he passed away. Because of my friendship for him and others here, I have a special place in my heart for the Czech people. The day after tomorrow, I hope to visit his office to pay my respects although he is no longer physically with us, just as I once visited the home in Patna of Rajendra Prasad, First President of India after he too passed away. As I told Havel’s widow and those who knew and admired him, the best tribute we can pay him is to carry on his activities in his spirit.

“I have come to participate once more in Forum 2000, which was founded by President Havel and led by Oldrich Cerny, who has also sadly passed away since I was last here. I have just met his widow and was impressed by the warm smile rather than grief with which she greeted me.

“I am very happy to be here, to be able to talk to all of you like members of one family and I thank the organizers of this event for making it possible.”

His Holiness began his public talk in his customary way:

“We are all basically the same, mentally, physically and emotionally. We all want a happy life and have a right to achieve it. We have the same emotions, some are destructive, some are positive. I don’t think of myself as anything special; I think of myself as one of you.”

He elaborated that as human beings we are social animals. Like other creatures, ants and bees, for example, our survival depends on the rest of our community. Today’s reality is that the whole world is interdependent. Problems like climate change affect us all, ignoring boundaries. Because of climate change natural disasters are likely to occur, also, natural resources will become scarce and the gap between rich and poor continues to increase. These are challenges we have to face thinking of humanity as one family and working together as one.

“Where humanity used to work together in ancient times we now rely on technological support and material values to the neglect of our human values.” His Holiness said, “I have participated in several conferences about the crisis in human society. At one, in San Francisco, the conclusion was that our difficulties derive from a general lack of human affection. Unfortunately, our education system is materialistically oriented and the influence of religion that used to be a source of moral values has declined. Many of those who continue to follow religion show little real dedication and are inclined to corruption and exploiting others.

“We need to introduce ethics into our education system, not based on faith but on reason. I meet all kinds of people in different parts of the world and it is clear to me that peace of mind is the key to living a happy life. I meet many who are materially successful, while remaining unhappy inside.”

He remarked that women who beautify themselves with cosmetics remind him that while external beauty is one thing, inner beauty is much more important. When a beautiful face wears an angry expression, the beauty is lost. Meanwhile, peace of mind makes for a happy family and a community will be happier if the families within it are peaceful and compassionate.

Occasionally anger may be positive if the motivation is good. Likewise a courageous person needs a strong sense of self; self-confidence is positive. But an over-emphasis on self and selfish concerns doesn’t help, whereas having a compassionate heart is always helpful.

His Holiness suggested that we need a map of our emotions to understand how our emotions work. No one enjoys anger, but everyone appreciates affection. Because warm-heartedness is positive, we need to develop a sense emotional hygiene. The code of ethics that can lead to this needs to be secular ethics. He clarified that when he uses the word ‘secular’ he does so in an Indian context, meaning respect for all religious traditions without bias. The men who contributed to drafting pluralistic India’s secular constitution after Independence - Gandhi, Dr Ambedkar and Dr Rajendra Prasad for example - were all personally religious men. Secular ethics is what is appropriate for our secular education system.

“Many of our problems are our own creation. They derive from our self-centredness. But once we develop a greater concern for the well-being of others, there is no room for bullying, cheating and exploitation. All destructive human action derives from our destructive emotions. These need to be our target. On the other hand, genuine concern for others’ well-being is implicitly an expression of respect for them. If we can reduce our sense of self-centredness, we can reduce our destructive emotions.”

His Holiness reiterated that the essential teaching of all religions is love and once you develop love and affection, you naturally become respectful of others. The key factor is education; education that involves warm-heartedness and takes account of human values.

“If you find any of what I have said interesting,” His Holiness concluded, “please think about it and discuss it with others. Musicians can sing about warm-heartedness. Film-makers, instead of depicting sex and violence, can educate people about the value of simple warm-heartedness and respect for each other. However, if you find what the Dalai Lama says is stale and unrealistic, please, just forget it.”

Among questions from the audience, the first concerned how we know the decisions we take are correct. His Holiness recommended looking at the question not just from one angle, but from many angles. He also said that the mind should be very clear and that unless you take account of reality, your decision will be unrealistic and will fail to bring a result. To another question about fear he replied that there are two kinds of fear: fear with a practical basis like fear of a mad dog and fear that is largely our mental projection.

Someone asked how to put compassion into action. His Holiness said compassion doesn’t just mean sitting still, it means getting up and doing something. Compassion brings energy and enthusiasm to act, but wisdom lends good judgement. Enthusiasm by itself is blind, but wisdom derived from analysing the situation coupled with an unbiased attitude give it direction.

As His Holiness thanked the audience with folded hands for coming to listen to him, they responded with smiling faces and sustained and warm applause. Tomorrow, he will give an explanation of a traditional Tibetan Buddhist text, the “Eight Verses of Training the Mind.”

original photos and link http://www.dalailama.com/news/post/994-compassion--respect-in-todays-society

Training the Mind: Verses 5 & 6

Training the Mind Verse 1

Training the Mind Verse 2

Training the Mind Verse 3

Training the Mind Verse 4

When others, out of jealousy

Treat me wrongly with abuse, slander, and scorn,

May I take upon myself the defeat

And offer to others the victory.

The point that is made here is that when others provoke you, perhaps for no reason or unjustly, instead of reacting in a negative way, as a true practitioner of altruism you should be able to be tolerant towards them. You should remain unperturbed by such treatment. In the next verse we learn that not only should we be tolerant of such people, but in fact we should view them as our  spiritual teachers.
It reads:

When someone whom I have helped,

Or in whom I have placed great hopes,

Mistreats me in extremely hurtful ways,

May I regard him still as my precious teacher.

In Shantideva’s Guide to the Bodhisattva’s Way of Life, there is an extensive discussion of how we can develop this kind of attitude, and how we can actually learn to see those who perpetrate harm on us as objects of spiritual learning. And also, in the third chapter of Chandrakirti’s Entry to the Middle Way, there are profoundly inspiring and effective teachings on the cultivation of patience and tolerance.

Next week - Training the Mind: Verse 7