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 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 Discusses Indian Wisdom

Vidyaloke Talk for All Citizens - Indian Wisdom and the Modern World

Bengaluru, India - This morning, His Holiness the Dalai Lama returned to the ballroom of the hotel where he is staying to address a packed audience of more than 1000. He was again given a traditional welcome, lit a lamp and paid his respects before the sacred images set up at the back of the stage. He scanned the faces of members of the audience and waved to them before he sat down. In his introduction Veer Singh referred to His Holiness as an extraordinary human being. He observed that when he hears people praise his simplicity, his joy, his childlike innocence, he reminds himself that His Holiness manifests these qualities because he is a spiritual practitioner.

“Good morning everybody, I hope you all got enough sleep so you won’t doze off and discourage me during my talk.” His Holiness teased the audience. “‘Ancient Wisdom in Modern India’ is one of my favourite subjects. Despite the material, technological and scientific developments we see around us, we are passing through an emotional crisis. I don’t think prayer alone is an effective way of stabilizing the community.

“More important is to bring about your own peace of mind. To do that requires knowledge of the workings of the mind and emotions and an understanding of reality. What’s crucial is training the mind, for just as we value physical hygiene, we ought also to appreciate emotional hygiene.

“We can do this in a secular context, without bias towards any particular religious tradition. I use the word secular in the way it is understood in India to imply respect for all spiritual traditions, and even for the views of those who have no faith. Some of my western friends feel that the term implies disrespect for religion. Be that as it may, my concern is to see how individuals can become peaceful, joyful people regardless of their religious allegiance. And in this connection I believe that many elements of ancient Indian wisdom can be applied in practical and realistic way.

“Since all religious traditions involve human beings, they all convey a message related to human values like love and compassion. Theistic traditions base these on faith in a creator God. However, in this country, India, three traditions emerged that don’t found their practice on belief in God—a branch of the Samkhya Tradition, Jainism and Buddhism. They deal with consciousness and accept a succession of lives.”

His Holiness suggested that the memories some people have of their previous lives suggests there is something to remember. He mentioned two girls he has met, one in Patiala and another in Kanpur, who had clear and vivid memories of their previous lives. They each identified their previous family. Another case he cited involved a boy born in Tibet, who insisted to his parents that he belonged in India. They brought him to Dharamsala where he told them that he had lived in South India. When they brought him to Ganden monastery he was able to show them his old house, pointing to a box where they would find his glasses. American psychiatrist Ian Stevenson researched and collated many such stories from different parts of the world.

His Holiness observed that, particularly since the discovery of neuroplasticity, the ability of the brain to change, brain specialists have begun to acknowledge that there may be more to consciousness than being a mere function of the brain. According to Dharmakirti something that is not consciousness cannot give rise to consciousness, but his explanation is quite rough compared to modern knowledge of the function of the brain. His Holiness recalled mentioning to a scientist that if you are quiet, you can give rise to different emotions simply on the basis of thought. He conceded that that seemed to be what was happening, but didn’t necessarily accept it.

There are said to be levels of consciousness that differ according to their subtlety. The coarsest level of consciousness is our normal waking state, filled with sensory awareness. Subtler than that are the dream state, deep sleep state and what happens when we faint. Subtlest is the consciousness that manifests at the time of death.

For non-Buddhists the self has an important role in rebirth, but Buddhism refutes the existence of a permanent, single, autonomous self, stating that the self is designated on the basis of the five psycho-physical aggregates.

The Vaibhasikas or Particularists, the most basic of the four main Buddhist schools of thought, speak of things coming into being, enduring, decaying and disintegrating. Other schools speak of things changing from moment to moment and refer to a substantial cause and cooperative conditions. In terms of consciousness, the substantial cause must be a previous moment of consciousness.

His Holiness explained that the Vaibhasikas and Sautrantikas, or Sutra Followers, only speak of the selflessness of persons. The Chittamatrin, or Mind Only School, also accept the selflessness of phenomena, but they assert that nothing exists externally. They also assert that visual consciousness and its object, for example, are non-dual. They say a visual object appears as a result of imprints on the mind. This may help counter attachment to external things, but does little to counter a disturbing emotion like hatred that is part of our inner world.

His Holiness went on to state the Madhyamaka, or Middle Way, view that whether or not things exist externally, the mind has no intrinsic existence. In explaining the Perfection of Wisdom teachings, Nagarjuna emphasised dependent arising. His Holiness cited two verses from ‘Fundamental Wisdom of the Middle Way’:

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.

To say form is empty is not to deny physical existence. Nagarjuna says that someone who is able to see dependent arising can understand the Four Noble Truths - true suffering, cause, cessation and path.

His Holiness clarified that the Buddha taught the Four Noble Truths first and that the Perfection of Wisdom came later. Explained along with the Four Noble Truths were the Twelve Links of Dependent Arising, which outline how suffering and its causes arise and how they can be ended.

His Holiness cited another verse from Nagarjuna’s ‘Fundamental Wisdom’ that he compared to what American psychiatrist Aaron Beck told him. Experience treating people with problems to do with anger has taught Beck that when we are angry we see the object or focus of our anger as 100% negative, but 90% of that feeling is just mental projection.

Through the elimination of karma and mental afflictions there is Liberation;

Karma and mental afflictions come from conceptual thoughts and

These come from mental fabrications.

Fabrication ceases through emptiness

The misconceptions that give rise to karma and mental afflictions come from mental fabrication—and that is ended through emptiness.

In his ‘Entry into the Middle Way’ (Madhyamakavatara), Chandrakirti establishes that no part of a chariot by itself is the chariot. This does not mean that there is no chariot, it functions and exists on a conventional level.

“We need to practise using our intelligence to the full,” His Holiness advised. “Thinking about emptiness is of immense help in weakening our destructive emotions. The two books I’ve mentioned, ‘Fundamental Wisdom’ and Shantideva’s ‘Guide to the Bodhisattva’s Way of Life’ are powerful weapons with which to challenge the inner enemy of self-centredness and defeat our destructive emotions. Compared to these, all the visualizations of deities and so on are relatively ineffective.

“This life can become meaningful, guaranteeing that the next life will be fortunate too. Since the teacher has spent a great deal of time on this, you can’t expect to make great achievements in a short time. You have to study, analyse and meditate on what you have learned.”

The audience responded with applause. In the last few minutes of the session His Holiness answered several questions from them. He talked about cultivating compassion. He expressed his approval of organ donation and moves to encourage vegetarianism. Asked how to make everyone happy, he answered, “First, smile.”

He reminded his listeners that the Buddha had been born a prince, but after becoming a monk he lived like a beggar. He noted that despite his education as a lawyer, Mahatma Gandhi also lived like a humble, lowly person.

Finally, a schoolboy told His Holiness that he had had to play the role of Dalai Lama in a school exercise and had learned a lot about His Holiness. Nevertheless, he wanted to ask him directly if he actually practises compassion and if so, how he does it. His Holiness repeated advice he gave yesterday about the value of carefully studying Shantideva’s ‘Guide to the Bodhisattva’s Way of Life’.

“Read it and compare what it says to your own experience. And when you are acting as the Dalai Lama, don’t forget to smile and then smile some more.”

Dalai Lama on the Three Principal Aspects of the Path

Three Principal Aspects of the Path

Mundgod, Karnataka, India - An estimated eight thousand people, almost entirely Tibetans and people from the Himalayan regions, gathered to listen to His Holiness the Dalai Lama teach this morning. Monks filled the assembly halls of both Ganden Lachi and Ganden Shartse Monasteries, while the remainder of the crowd spilled out onto the yard outside. Large video displays and towers of loudspeakers allowed them to remain in touch with what was going on inside.

His Holiness took the stairs from his apartment down to the temple where he paid his respects before the enshrined images and greeted the distinguished Lamas before ascending the throne.

“Our original plans changed because I caught a cold,” His Holiness explained. “I was tired after the ordinations in Drepung, but today, after a day’s rest, I feel better.

“Ganden is the mother monastery of our tradition, founded by Je Tsongkhapa, which Gyalwa Gendun Drup described so well in his ‘Song of the Eastern Snow Mountain’.

Above the peaks of the eastern snow mountains
White clouds float high in the sky.
There comes to me a vision of my teachers.
Again and again am I reminded of their kindness,
Again and again am I moved by faith.

To the east of the drifting white clouds
Lies the illustrious Ganden Monastery, Hermitage of Joy.
There dwelled three precious ones difficult to describe
My spiritual father Lobsang Drakpa, and his two chief disciples.

Vast are your teachings on the profound Dharma,
On the yogas of the path's two stages.
To fortunate practitioners in this Land of Snows,
Your kindness, O masters, transcends thought.

“Je Rinpoche was one of the greatest personalities to serve Buddhism in the Land of Snow. A Japanese scholar once told me he felt that reading what Je Rinpoche wrote you can tell the kind of person he was.

“Having come here to Ganden I decided to give this teaching so I won’t have visited without doing anything constructive.

dre“Je Rinpoche’s teacher Jetsun Rendawa inspired a generation to take special interest in the Middle Way View—including Je Rinpoche. Rendawa’s vast intelligence was compared to the unobstructed expanse of space. Now when we read Je Rinpoche’s writings based on his reading of numerous Indian commentaries we can trace the steady evolution of his view. Likewise, his works on Guhyasamaja illustrate the way his understanding of the illusory body clarified.”

His Holiness remarked that the tradition of studying the classic texts and great treatises was upheld by all Tibetan Buddhist Traditions, each of which also engaged in the application of epistemology and logic. He noted that while the Nalanda Tradition was influential in both China and Tibet, Dignaga’s and Dharmakirti’s major works on logic are all available in Tibetan, whereas only one small text of Dharmakirti’s was translated into Chinese.

Early Sakya scholars Kunga Nyingpo, Drogon Chögyal Phagpa and Sakya Pandita paid particular attention to the rules and function of logic. Rendawa was an heir to that tradition. He was among several superb scholars who deeply influenced Je Rinpoche. Another was Lhodrak Namkha Gyaltsen who gave him instructions in Dzogchen. His Holiness commended Tsongkhapa not only for being learned in many fields, but for applying what he learned in practice. This pattern of study and practice was maintained at the Three Seats of Learning around Lhasa—Ganden, Sera and Drepung---and Tashi Lhunpo.

“Here in exile we have kept up this tradition and now nuns too have taken up rigorous studies. The determination of the people of Tibet serves as a constant source of encouragement. The tradition we uphold is the pure tradition of Nalanda—I urge all of you to continue to keep it up.

“Tsakho Ngawang Drakpa wrote to Tsongkhapa from Eastern Tibet asking how to practise the Dharma. He received this ‘Three Principal Aspects of the Path’ in reply and the reassurance, ‘If you follow my words, I’ll guide in all your lives and when I manifest enlightenment, I’ll teach you first.’

“I must have received transmission and explanation of this text from Tagdrag Rinpoche, as well as from Ling Rinpoche and Trijang Rinpoche”

His Holiness explained that this text begins with an appreciation of the difficulty of finding human life and the importance of turning away attraction to this life. He remarked that this is different from the approach of the ‘Foundation of All Excellence’ that more closely follows the pattern of Atisha’s ‘Lamp for the Path’.

He digressed to mention that 3 or 4 years ago a Chinese scholar from Columbia University told him that he had explored Chinese historical documents. They reveal the existence of three empires—Tibetan, Mongolian and Chinese—as well as the fact that from the T’ang to the Qing dynasty—the Manchus who ruled at the time of the 13th Dalai Lama—there was no mention at all of Tibet being a part of China. What is also clear is that after Shantarakshita helped set up Samye Monastery, there were Chinese monks in the Department of Unwavering Concentration. In due course, Kamalashila, Shantarakshita’s disciple, came to debate with them.

By the 11th century King Jangchub Ö was so concerned by the decline of Buddhist traditions in Tibet that he requested Atisha to compose a text to restore them. The result was the ‘Lamp for the Path’. His Holiness explained that that text, and other subsequent Stages of the Path texts, begin with the need to rely on a Guru or spiritual mentor. His Holiness feels strongly that it’s more appropriate now to follow the approach of ‘Ornament for Clear Realization’, which starts by introducing the Two Truths, the Four Noble Truths and the qualities of the Three Jewels.

The Four Noble Truths were taught on the basis of causality. All Buddhist schools teach them. However, only when we understand the third noble truth---cessation—will we begin to understand what the Buddha’s teaching was about. Related to understanding the origin of suffering are the Twelve Links of Dependent Arising—and the first link is ignorance, which is to misconceive reality. It can be countered by understanding emptiness. As Aryadeva recommends in his ‘400 Verses’:

First prevent the demeritorious,
Next prevent [ideas of a coarse] self;
Later prevent views of all kinds.
Whoever knows of this is wise.

His Holiness’s close reading of the text elaborated on the determination to be free, the advantages of developing the awakening mind of bodhichitta, as well as the disadvantages of not doing so. He pointed out that unless you train the mind to aspire for Buddhahood, you won’t achieve it. In touching on the disadvantages of a self-cherishing attitude and the advantages of cultivating concern for others he quoted Shantideva:

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.

The crux of the correct view is that things do not exist the way they appear. Despite appearances things are empty of any intrinsic existence whatsoever. His Holiness quoted a verse from one of the 7th Dalai Lama’s songs of experience:

Just as a cloud disperses in the autumn sky,
In the vision of my mind as being inseparably one with emptiness
All experiences and perceptions dissolve;
I, an unborn yogi of space.

Coming to the end of the text, His Holiness clarified that the paradoxical lines of the penultimate verse,

Appearances refute the extreme of existence,
Emptiness refutes the extreme of nonexistence;

represent the Consequentialist Middle Way (Prasangika-Madhyamaka) view, which also asserts that things exist merely by way of designation. He concluded with the comment that this short text presents the very essence of the Buddha’s teaching. He recommended that his listeners build on it by carefully scrutinizing particularly what Je Rinpoche has to say in his treatises on the Middle Way View.

“I thought I would like to teach for an hour and a half, and now it’s been two and a half hours. I often tell people that once I start I can talk and talk. I’d like to thank everyone who has made this occasion possible. I’d also like to thank you all for your prayers for my good health.”

original link and photos: https://www.dalailama.com/news/2017/three-principal-aspects-of-the-path

His Holiness the Dalai Lama Gives Buddhist Teachings to 50,000

Tawang, Arunachal Pradesh, India - Despite forecasts of thunderstorms in the vicinity, this morning the sun shone on the distant hills and there were large patches of blue in the skies over Tawang. His Holiness the Dalai Lama too was in a jovial mood when he emerged from his rooms at the top of the Dukhang, the main temple of the 17th century Tawang Monastery. He stopped frequently to greet well-wishers on his way to a waiting car that would carry him to the Yiga Choezin teaching ground lower down the hill. His first task on reaching there, accompanied by Chief Minister Pema Khandu, was to unveil a plaque inaugurating the Gyalwa Tsangyang Gyatso High Altitude Sports Complex and the foundation stone for a prospective Government Degree College.

His Holiness greeted the crowd, estimated to number 50,000, as he walked to the throne that had been set up at the front of a temple pavilion. He paid particular attention to the senior citizens who had been accommodated in the front rows, leaning over the rail to speak to them directly.

The Chief Minister spoke first, thanking His Holiness on behalf of the people of Mönyul not only for coming to Tawang once again, but also for enduring the long journey by road that brought him to the threshold of many people’s homes. He recalled that after His Holiness crossed the border at Kenzamani in early April 1959 Tawang was the first Indian soil to receive the blessings of his presence. Tawang Monastery was also then the first place where he gave a Buddhist teaching. He praised His Holiness as an ambassador of non-violence, who is to the 21st century what Gandhi-ji was to the twentieth. Noting that Tawang was the birthplace of the Sixth Dalai Lama, the Chief Minister requested His Holiness to consider giving the Kalachakra Empowerment there. He ended with prayers for His Holiness‘s good health and long life.

His Holiness began his address by acknowledging how touched he is by the faith and devotion the Mönpa people show him. He told them how fondly he remembers passing through this region in 1959. He added how pleased he was to have just unveiled the foundation stone for a new educational institution.

“Human happiness arises from affection,” he said. “The greater the love and compassion there is among you, the happier and more contented you feel. When someone among you is angry, it disturbs you all. I believe we can ensure that the 21st century is an era of peace by more widely cultivating compassion. I was due to reach here by helicopter, but as it turned out I came by road with the added benefit of making contact with far more people on the way. I’d like to thank every one of you who came out to welcome me.

“In 1959, the situation in Lhasa was desperate and slipping out of control. I tried to resolve the situation without success. Since 1956 the PLA had used military force to effect change in Do-mey and Do-kham and we had run out of means to mollify them. Prime Minister Nehru organized help from the point where I crossed the border. I met him first in Beijing and later in India in 1956 had discussions with him about the situation in Tibet. When I had to flee Lhasa in 1959, it was only once I crossed the border into India here that I felt free of risk and danger. The local people showered me with respect and devotion and treated the many Tibetans who came after me with immense kindness.

“The Chief Minister has requested me to give a Kalachakra Empowerment here. I can’t promise anything now, but I’ll keep it in mind. The main purpose would be for you all to become more acquainted with the Dharma. Right now I’m going to read through the ‘Stages of Meditation’, which explains the basis, path and result, and also touches on how to develop calm abiding and special insight meditation.

“Nyengön Sungrab draws a distinction between Buddhist teachings that belong to the general structure and those that have been framed with particular disciples in mind. The Four Noble Truths and 37 Factors Aligned with Enlightenment that we find in the Pali tradition and the Perfection of Wisdom teachings of the Sanskrit tradition belong to the general structure. Whether the Buddha taught them in the guise of a monk or having arisen as the deity of the mandala, the Tantras are teachings framed for specific disciples. In Tibet teachings of the general structure spread far and wide, there are the 18 treatises of the Sakyas and the 13 classic texts of the Nyingmas, but there seems to have been much more eager interest in tantric instructions.

“No matter how long you spend in retreat and no matter how many mantras you recite, if your mind is not transformed the practice isn’t of much help. However, if you think about love and compassion and try to understand emptiness over several years, you’ll see a change in yourself. I myself do deity-yoga practices, but what has really enabled me to transform my mind has been meditating on emptiness and dependent arising, as well as on love and compassion.

“The Nyingma tradition speaks of the Nine Yanas or Vehicles, the three outer vehicles of the Hearers, Solitary Realizers and Bodhisattvas; the three inner vehicles of Vedic-like asceticism, the kriya, ubhaya and yoga tantras and the three secret vehicles of powerful transformative methods maha, anu and ati yoga.”

His Holiness explained that the ‘Stages of Meditation’ was composed in Tibet at the request of Trisong Detsen, while ‘37 Practices of Bodhisattvas’ was written by a Tibetan master, acclaimed as a Bodhisattva, who was known as Gyalsay—Son of the Conqueror—Thogme Sangpo. It teaches about the awakening mind of bodhichitta. His Holiness reminded his listeners that before beginning to read these texts, both teacher and disciples should examine their motivation.

He reported how impressed he had been when he read of a lama called Tseley Rangdol who made three pledges in relation to his teaching: not to ride animals from place to place, to eat only vegetarian food and not to take any payment for his teaching. The hermit Gotshangpa also said that lamas should not teach for material gain. His Holiness added that disciples too should have a proper motivation, quoting Aryadeva’s ‘400 Verses’ as saying, “get rid of unwholesome deeds, get rid of wrong view, and get rid of all distorted views of objectification.” His Holiness recommended looking into the faults of destructive emotions, developing a determination to be free and cultivating the aspiration for enlightenment of the Bodhisattva ideal.

Mentioning that his second commitment is to encourage the development of religious harmony, His Holiness remarked that just as it’s absurd to suggest that there is one medicine that is the best for treating all ailments, it’s absurd to suggest that there is a religion that is best for everyone.

As he began to read Kamalashila’s ‘Stages of Meditation’, His Holiness disclosed that he received it from Sakya Abbot Sangye Tenzin, who had received it at Samye from a Khampa Lama who may have been a student of Khenpo Shenga. He went through it rapidly touching on what the mind is, training the mind, compassion and developing equanimity, the root of loving-kindness. The text also referred to the practice of calm-abiding and how to actualize special insight, the notion that it is not that things don’t exist, it’s just that they don’t exist as they appear to do.

After lunch His Holiness met with members of the press. He started by telling them about his commitment to promoting human values, principally compassion. He told them that scientists’ conclusion that basic human nature is compassionate is a sign of hope that would be absent if it was anger instead. He lamented that modern education is too oriented to material goals and insufficiently concerned with inner values. He announced that later this month he will meet with co-compilers of a curriculum for inculcating secular ethics in school and university students. He also voiced his support for religious harmony and his admiration for the way it has long flourished here in India. Finally, he mentioned having devolved all his political responsibilities to an elected leadership, but remaining keenly concerned about Tibetan ecology and keeping Tibetan culture and language alive.

Interest in his successor led to His Holiness being asked directly where the 15th Dalai Lama will be born. He replied, “Nobody knows. I pray I’ll continue to be able to be of service to sentient beings, but I sometimes doubt if I’m even the reincarnation of the 13th Dalai Lama.” When another journalist mentioned that the Chinese government has asserted it is their right to make a decision about his successor, His Holiness called it nonsense. He conceded that in the past the Chinese Emperor had taken an interest in the recognition of the Dalai Lama, but that was when the Emperors considered themselves spiritual disciples.

“If the Chinese government wants to be involved in this they should first announce their acceptance of the theory of reincarnation. Then they should recognise reincarnations of Mao Zedong and Deng Xiaoping for their claim to have any legitimacy.”

When it was suggested that the people of Tawang would dearly love to have a Dalai Lama born amongst them again, His Holiness responded that there are people who say the same thing in Ladakh and even in Europe too. He reiterated that as early as 1969, in his March 10th statement, he had made it clear that whether or not there should be another Dalai Lama was up to the Tibetan peoples. He accepts that if they decide that it is an institution that is no longer relevant, it will cease. He expects Tibetan refugees, Mongolians and people of the Himalayan region from Ladakh to Tawang to have a say in this decision.

He mentioned that later this year he may resume discussions with prominent Tibetan spiritual leaders on how to proceed. He admitted that he has answered the question about whether a future Dalai Lama could be a woman with his own question, “Why not? There are already precedents of high female reincarnations.”

He repeated a response he first gave in Newark some years ago, taking off his glasses and challenging his questioners, “Look at my face. Do you think this talk of my reincarnation is urgent?”

Finally, he was asked how he stays so well and answered,

“I sometimes answer this, ‘That’s my secret,” but the truth is because of peace of mind. That and consistently getting nine hours sleep. I turn in at about 6.30 in the evening and get up at 3.30 the following morning to do 4 - 5 hours of meditation. Not just shutting my eyes and relaxing the mind, but engaging in intense analysis about, for example, dependent arising and how it relates to reality.”

Tomorrow, His Holiness will give an empowerment in relation to the Thousand Armed, Thousand Eyed Avalokiteshvara and visit Ugyen Ling, the birthplace of Tsangyang Gyatso, the 6th Dalai Lama.

original article with photos: https://www.dalailama.com/news/2017/his-holiness-the-dalai-lama-gives-buddhist-teachings-to-50-000-in-tawang

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 Gives Key Teachings in Milan

Milan, Italy, 21 October 2106 - His Holiness the Dalai Lama began his public day by giving an interview to an old friend, Pio d'Emilia for SkyTG 24. d'Emilia opened his questions with an enquiry about whether His Holiness’s health is still good.

“Yes,” he told him, “but I’m getting older and sometimes late in the day I feel tired. However, I regularly get 8-9 hours’ sleep a night, so I wake fresh every morning.”

About the repeated Chinese accusation that he is a splittist, His Holiness remarked,

“Historically, Chinese documents show, there were three empires, Chinese, Mongolian and Tibetan. After 1951 as we tried to come to an arrangement, we signed the 17 Point Agreement, a precedent followed by no other Chinese province. In the 60s we raised the issue of Tibet at the UN to little effect. In the 70s we realized that ultimately we would have to enter talks with the Chinese government and in 1974 formally declared we were not seeking outright independence, but the implementation of rights for minorities guaranteed in the Chinese constitution.”

Regarding his travelling to Tibet or China, His Holiness stated that since 1954 he has expressed a wish to go to Wu Taishan on pilgrimage, which he would still like to do.

d'Emilia asked if the world should be worried about China and His Holiness told him that China is an ancient country, a Buddhist country, but it is also presently a totalitarian state where many people are isolated from reality. Some of its leaders are realistic, whereas others continue to take a hard line. About Xi Jinping His Holiness remarked that it is hard to say. His family is Buddhist. His father, who His Holiness knew, was friends with the late Panchen Rinpoche. His Holiness admires his efforts to tackle corruption.

Prompted to comment on not being invited to the recent reprise of the inter-religious meeting in Assisi, His Holiness made clear that he feels meeting the general public is more important and can be more effective than meeting leaders.

d'Emilia pressed him about his successor and after establishing once again that it will be up to the Tibetan people to decide whether they want to recognise another Dalai Lama, he mentioned several options for this to be done. One is for him to nominate someone already alive to be his reincarnation, another is for his successor to be elected, or for a senior lama to take on the responsibility on the basis of seniority, much in the way the Ganden Tripa is chosen. Conceding that he has been urging women to take more leading roles in promoting love and compassion, he remarked that if a likely young girl were to declare she was the Dalai Lama, “Then, why not?”

Noting that the Japanese Emperor has suggested he might abdicate and one Pope has already resigned, His Holiness was asked if he considered doing so too. He replied, “I’ve already retired from political responsibility. I suppose I could resign from being a monk, but I don’t think I could ever resign from being Dalai Lama.”

After yesterday’s misty early morning, today, skies were high and blue as His Holiness drove to the Rho Fiera Milano hall where he was to teach. Thamthog Rinpoche introduced him to the 8800 strong crowd. Translation into Italian, English, French, German, Spanish, Russian, Mongolian and Vietnamese is being provided.

The session began with Sri Lankan Theravadin monks reciting the Mangala Sutta in Pali, followed by a Vietnamese group, most of whom were women, who chanted the ‘Heart Sutra’ to a steady gentle rhythm in Vietnamese.

“Today, at the request of the Tibetan Institute of Buddhist Studies led by Thamthog Rinpoche, I’ve been asked to teach Je Tsongkhapa’s ‘Three Principal Aspects of the Path’ and ‘In Praise of Dependent Arising’,” His Holiness explained. “I’ll begin with the ‘Praise’ as an introduction to Buddhist teachings and follow it with the ‘Three Principals’ as a guide to how to practice.

“We human beings are physically, mentally and emotionally the same. We have two eyes, one nose and a mouth, wherever we are from. We all want to lead a happy life. This is the right of all human beings. While some material and technological development, of weapons for example, prompts fear, by and large it is intended to bring comfort and benefit. However, even in highly developed countries many are full of stress, worry and frustration. Material development, by itself, does not yield complete satisfaction.

“Since 1 billion out of 7 billion human beings have no interest in religion, and even the faithful are frequently not that serious, we need to find ways of developing inner values without touching on this or that religious tradition. Nevertheless, all religions have the potential to create better human beings and I’m very happy and honoured to see many representatives of other traditions among us here today.

“The collection of teachings in the Pali tradition, including the Four Noble Truths and the 37 Factors of Enlightenment, along with the practice of ethics, concentration and insight, comprise the very foundation of the Buddha’s teachings. On top of this are teachings, not given openly in public, of the six or ten perfections, the awakening mind of bodhichitta, and the clarification of what true cessation means on the basis of selflessness.

“This is why if it’s possible I like to begin teachings like these with a recitation of the Mangala Sutta followed by the Perfection of Wisdom in twenty-five lines—the ‘Heart Sutra’.”

His Holiness explained that since an earlier praise of Indian masters, the ‘Six Ornaments and Two Supremes’ did not include many of the Indian masters whose works have played a seminal role in the Tibetan tradition, he composed a ‘Praise to the 17 Masters of Nalanda’.

The Four Noble Truths, with their 16 characteristics and the 37 Factors of Enlightenment, the foundation of the Buddha’s teaching, belong to the first turning of the wheel of Dharma. The Perfection of Wisdom teachings expounded at Rajgir comprise the second turning. The ‘Unravelling of Thought Sutra’ and the ‘Tathagata Garbha Sutra’, which explains Buddha nature, the clear light nature of the mind, the basis for the practice of Highest Yoga Tantra, comprise the third turning.

His Holiness remarked that we can also consider the path to enlightenment in terms of progress through the five paths that can be associated with the mantra of the ‘Heart Sutra’. 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 lunch, addressing more than 200 Tibetans who live in Italy, Switzerland and Spain, His Holiness told them:

“I’m happy we can have this brief meeting. We’ve been in exile 57 years now. In the 50s upheaval took place in Amdo and Kham, with protests against the Chinese who were imposing change on Tibet. Ours had been a feudal system, but it wasn’t all bad. Servants are reported to have informed their former overlords when they were in danger so they were able to escape, such was that standard of honesty and justice among us. When class struggle was imposed on Tibetans, it didn’t work out well. Anyway, by 1959 I had to escape.

“The generation who lived through those times have mostly gone, but the Tibetan spirit remains firm and strong. The hardliners who used force against us thought that once the Dalai Lama had gone, everything would go their way. They were wrong. I’ve heard it said that when Chairman Mao was told of the use of force in Tibet, he asked what had happened to the Dalai Lama. When he heard I’d escaped, he remarked, “In that case, we’ve lost.” Hardliners thought that if they crushed protest in Central Tibet they’d win—again they were wrong.

“Since the Chinese themselves are passionate about preserving and upholding their own culture, it’s surprising that they don’t understand that Tibetans are equally passionate about protecting theirs. It’s said that there are now 400 million Chinese Buddhists, many of them educated people, who have learned that Chinese monks don’t explain very much, whereas Tibetan monks are well trained to explain. All our Tibetan Buddhist traditions have roots in the Nalanda tradition, which means they study logic and reason in conjunction with philosophy. No other Buddhist tradition can boast of this.”

Back in the teaching hall His Holiness answered a series of questions from the audience before resuming his teachings. Reading through the verses of ‘In Praise of Dependent Arising’, he said verse 15 summarizes what had gone before.

Therefore, since no phenomena exist

Other than those originating in dependence,

No phenomena exist, you taught, 

Other than those devoid of intrinsic existence. 

The extremes of nihilism and eternalism are denied.

Verse 42 mentions that, for the author, Je Tsongkhapa, understanding the meaning of the teaching of dependent arising is consolation for not being able to hear it taught by the Buddha himself.

Seeing the excellent quality of this teaching

Pulls at my heart

As a hook does to a fish.

Sad is it not to have heard it from you.

His Holiness remarked that as a child his mind was quick and bright and he was able to memorize this text in one morning. 

He explained that the ‘Three Principal Aspects of the Path’ was written in response to a request from Ngawang Drakpa, not only one of Tsongkhapa’s closest disciples, but the one he predicted who will be his first when he manifests Buddhahood.

Despite running well past the announced time, His Holiness steadily read through the text explaining the determination to be free, the awakening mind of bodhichitta, as well as the relations between dependent arising and emptiness. Having completed both texts, His Holiness left the stage and emerged from the building into the brilliant sunshine of late afternoon.

original link & photos http://dalailama.com/news/post/1480-giving-key-teachings-in-milan

Dalai Lama Gives Talk on Introductory Buddhism

Dharamsala, HP, India, 27 May 2015 - His Holiness the Dalai Lama was given a traditional Tibetan welcome when he arrived at the Upper Tibetan Children’s Village School this morning. A large group of female students sang a traditional welcoming song. As His Holiness walked from his car to the stage he greeted people in the crowd who caught his eye. Approximately 4500 students from Upper and Lower TCV Schools, Gopalpur, Suja and Chauntra TCVs, Sherab Gatsel Lobling, students at various universities and others currently attending a Teacher Training organized by the Education Department of the CTA, were seated under an awning on the Upper TCV basketball court.

Once His Holiness had taken his seat, several groups of lay-people performed exemplary debates directly in front of the stage discussing the three kinds of knowledge, the two methods for generating the awakening mind of bodhichitta, definitions of the Three Jewels, the Four Noble Truths and so forth.

“Today, people from a variety of places have gathered here to listen to an introduction to Buddhism,” His Holiness began. “This is the ninth occasion that we’ve done this and it looks like this might be the biggest yet. Students and teachers from different schools, my greetings to you all - Tashi delek. I’d especially like to greet those who have just debated in front of us and congratulate them for taking an interest in logic and philosophy.

“In Tibet in the past almost no one from the lay community or even from among the nuns engaged in debate. This was one of our shortcomings. In the 56 years we’ve been in exile, I’ve urged people, even those belonging to monasteries and nunneries that had no tradition of study to take it up. Phende Lekshe Ling, Namgyal Monastery, is an example. When it was established by the 7th Dalai Lama he asked the monks of Zhalu Monastery to give the monks of the new monastery training in performing rituals. Like those at Gyumey and Gyutö Tantric Colleges, they were adept, but followed no course of study. That has changed. Similarly, study in the nunneries has succeeded to the point that we will shortly have nuns who have become Geshes or Geshemas.”

He said that the excellent Nalanda tradition had spread across the length and breadth of Tibet and yet the majority of the people did not properly appreciate it. It is a tradition that relies on investigation and analysis, not just scriptural quotation. He cited the Buddha’s advice to his followers not to accept what he taught at face value, but to test it the way a goldsmith satisfies himself of the value of gold.

His Holiness remarked that the psychology and philosophy explained in the Nalanda tradition are of great interest to contemporary scholars and scientists. They are sufficiently impressed to enquire whether its dialectical approach can be applied to other academic disciplines. He feels it can. He mentioned that while Buddhist traditions identify 49 or 51 emotions, the American psychologist Paul Ekman has done extensive research into facial expressions that enable him to identify 15.

When, 40 years ago, His Holiness was thinking of opening a conversation with modern scientists, a Western Buddhist friend cautioned him to be careful saying that science is the killer of religion. He considered this carefully and concluded that, as a tradition based on reason, Buddhism was not vulnerable to this threat. He went ahead and is confident that the results have been mutually beneficial. One result is that monks in the great monasteries re-established in South India now study science as part of their curriculum.

“When I reached Mussoorie in April 1959, most of you were not born. Now I’m in my 81st year and I will definitely not live for another 80 years, but judging by my present physical health I might live another 10 or 20 years. You Tibetans who are young today will have to shoulder the responsibility of preserving our religion and culture. Our brothers and sisters in Tibet are not free to do so. We who have such freedom should exercise it.

“Conditions in Tibet in the past were ripe for change,” His Holiness said. “In retrospect I can see that many things could have been done differently. The 13th Dalai Lama tried to strengthen links between different parts of Tibet because the country was politically fragmented. But what bound all Tibetans together was their Buddhist culture, their respect for and study of the Kangyur and Tengyur. This was also true of the Himalayan and Mongolian regions too.”

His Holiness pointed out that every one of the 7 billion human beings alive today wants to be happy. He clarified that the Bodhisattva ideal is not about abandoning our own happiness, but about giving priority to the happiness of others.

“However,” he asked, “how can you help others if you can’t help yourself? We pray that all beings be free from suffering, but for the prayer to be fulfilled we need to do something about it.”

Recalling his recent discussions with Archbishop Desmond Tutu, who also visited TCV, he said that their conclusion was that we need to find happiness without violence, which is something everyone can try to do. He said that it’s clear that if humanity is happy, each of us as individuals will be happy too. He repeated that as human beings we are all responsible for each other; we all have the potential to be kind and affectionate. He also spoke about his commitment as a Buddhist monk to promoting harmony among the world’s religious traditions.

Finally, His Holiness spoke of his commitment to preserving the natural environment of Tibet, something of importance not only to Tibetans but also to maybe 1 billion other people in Asia who depend on the waters of rivers that rise in Tibet.

He also voiced his concern to preserve Tibetan culture, a culture of peace and non-violence, which can make a positive contribution in the wider world. He told the story of a former Tibetan official who had emigrated to the USA and was working cleaning vegetables in a university kitchen. His colleagues noticed that he was carefully rescuing worms and bugs he found on the vegetables, setting them aside and taking them outside to release them at the end of his shift. They asked what he was doing and he told them that Tibetans try not to kill small creatures, but to protect life wherever they can. Shortly afterwards he noticed that several of them were following his example. His Holiness concluded:

“I’ve done what I can to preserve Tibet’s ecology and its compassionate, non-violent culture. Now I’m passing this responsibility to you.”

He announced that he will give a further introduction to Buddhism tomorrow. He will also lead a ceremony for generating the awakening mind of bodhichitta and make time to answer students’ questions. The day after that, he will give an Avalokiteshvara empowerment.

link with photos http://dalailama.com/news/post/1273-the-first-of-two-introductory-talks-on-buddhism-at-upper-tcv

The Dalai Lama Teaches ‘Guide to the Bodhisattva’s Way of Life’ in Osaka, Part 3

Continued from:
The Dalai Lama Teaches ‘Guide to the Bodhisattva’s Way of Life’ in Osaka, Part 1
The Dalai Lama Teaches ‘Guide to the Bodhisattva’s Way of Life’ in Osaka, Part 2

Osaka, Japan, 12 May 2016 - After several days of cloud and rain, Osaka awoke today to bright sunlight streaming through the windows and bright blue skies overhead. As His Holiness the Dalai Lama walked through the hotel to the Osaka International Conference Center the light caught the fresh leaves on the trees around the buildings.

“Today I want to tell you about the Stages of the Path tradition,” he began once he had sat down. “In the 8th century Shantarakshita came to Tibet at the invitation of the Emperor Trisong Detsen. He was a leading scholar of Nalanda University in his day and established the pure Nalanda tradition in Tibet. Following the reign of Tri Ralpachan, Tibet became politically fragmented.

“In the west of the country, Ngari, was the Kingdom of Guge with its capital at Thöling. The king wanted to invite Buddhist teachers from India to restore the traditions set up by Shantarakshita and Guru Padmasambhava that had fallen into decline. A local translator, Rinchen Zangpo had already been active in the region when the king prevailed upon Dipamkara Atisha to come from the University of Vikramashila to Tibet.”

His Holiness explained that the king requested Atisha to compose a teaching that would be specifically suitable for Tibetans and in response he wrote the ‘Lamp for the Path to Enlightenment’. What distinguished this text from other Indian treatises was that it laid out the entire path to enlightenment in terms of an individual’s spiritual practice - the stages of the path. He described these stages in relation to practitioners of three capacities. Those of least capacity aimed to achieve higher rebirth. Those of middle capacity sought liberation from the sufferings of the cycle of existence and those of great capacity aspired to cultivate compassion and the awakening mind, intent on achieving enlightenment.

The stages of the path became a model for subsequent Tibetan authors. The Nyingma master Longchenpa followed it in his ‘Mind at Ease’; the Kagyu Dagpo Lharje did so in his ‘Jewel Ornament of Liberation’, which begins with an explanation of Buddha nature. Sakya masters followed the pattern in their ‘Paths and Fruit’ texts. And eventually the founder of the Renewed Kadampa tradition, Je Tsongkhapa commented and elaborated on the ‘Lamp for the Path’ in his several Stages of the Path texts. He also made reference to the Six Kadampa texts, of which the ‘Guide to the Bodhisattva’s Way of Life’ was one.

His Holiness explained that according to the ‘Ornament for Clear Realization’ it is on the basis of understanding the Two Truths and the Four Noble Truths that people go for refuge to the Three Jewels. He remarked that when they understand the possibility of liberation and what it is they will be inspired. This is much more effective that frightening them with the prospect of hell if they do not follow instructions. He observed that the Buddha taught in a way people could be comfortable with, adding that it is Buddhism’s strong background in reasoning and philosophy that equips it to engage in conversation with science.

Turning to the ‘Guide’ His Holiness began to read chapter eight which deals with patience and opens with this straightforward advice:

Having patience I should develop enthusiasm;

For awakening will dwell only in those who exert themselves.

He highlighted the need for confidence in achieving what you want to do and mentioned how in relation to the disturbing emotions it needs to be combined with vigilance and alertness. If you allow the disturbing emotions to arise before you take action it will be too late; you have to apprehend and deal with them before they erupt.

Moving on to the chapter on meditation he explained that the main topic was developing a single pointed mind, a practice also maintained by other non-Buddhist Indian traditions. He said ‘shamatha’ is about stability, but not necessarily about keeping physically still with a mind emptied of conceptual thought. The text discusses how to develop a calmly abiding mind, how to choose an object to focus the mind on and how this can be disrupted by either laxity or excitement. His Holiness advised that Buddhists often choose an image of the Buddha as an object on which to focus, but that some traditions take the mere clarity and awareness of the mind as their object.

He clarified that where Shantideva advises how to counter the distraction of desire and lust for women, he was addressing monks. What he says applies equally to women with regard to men.

Shantideva’s distinctive explanation of exchanging self and others begins with the reflection:

First of all I should make an effort

To meditate upon the equality between self and others:

I should protect all beings as I do myself

Because we are all equal in (wanting) pleasure and (not wanting) pain. 

And continues:

Whoever wishes to quickly afford protection

To both himself and other beings

Should practise that holy secret:

The exchanging of self for others.

His Holiness remarked that exchanging self for others is referred to as a secret because of association with the practice of tantra which is secret, but also because it is not something everyone can do. The practice is summarized by the following verse:

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.

After returning from lunch, His Holiness advised that when it comes to instructions about meditation he recommends a book called ‘Stages of Meditation’ composed in Tibet by the Indian master, and disciple of Shantarakshita, Kamalashila.

Embarking on chapter nine of the ‘Guide’ dealing with wisdom he remarked:

Buddhas do not wash unwholesome deeds away with water,

Nor do they remove the sufferings of beings with their hands,

Neither do they transplant their own realization into others.

Teaching the truth of suchness they liberate (beings).

The chapter contrasts the views of different Buddhist schools of thought particularly Mind Only with the Middle Way to ascertain the Two Truths. It goes on to explore first the selflessness of persons and then the selflessness of phenomena. It concludes:

Therefore this life swiftly passes with no meaning

And it is very hard to find the chance to investigate reality.

In this state, where is there the means to reverse

This beginningless habit of grasping at true existence?

It will be hard to find the leisure (of a human life) again,

And extremely difficult to find the presence of the Buddhas.

It is hard to forsake this flood of disturbing conceptions.

Alas, sentient beings will continue to suffer!

And by having, in the manner of not referring (to true existence),

Respectfully gathered the accumulation of merit,

When, by referring to others, will I be able to reveal emptiness

To those who are wretched and sad?

As the afternoon came to an end, His Holiness noted that he had not read every verse of the text, but had tried to communicate the spirit and meaning of Shantideva’s work.

“Keep it with you and, when you can, read it. Think about what we’ve talked about. It’s not like a story; read it and think about it. If you do that your understanding will grow and your disturbing emotions will begin to decline.

“Tomorrow I’ll be giving first the layperson’s vows, which Atisha said make a good basis, followed by the Bodhisattva vow and Manjushri permission. We will recite the ‘Heart Sutra’. Because we’re in Japan we’ll recite it first in Japanese and after that in Mandarin. Those of you who speak Russian, Mongolian, Korean, Tibetan or English can recite it to yourselves in your own language.”

Once again the audience of 2700 clapped with friendly enthusiasm as His Holiness left the hall.

original link & photos: http://www.dalailama.com/news/post/1394-third-day-of-guide-to-the-bodhisattvas-way-of-life-in-osaka