Dalai Lama Meets with Tibet Supporters & Public Talk in Vilnius

Meeting with Tibet Supporters and Public Talk in Vilnius

Vilnius, Lithuania - Meeting with members of the Lithuanian Parliamentary Group for Tibet and Tibet supporters this morning His Holiness the Dalai Lama told them:

"We’ve been passing through a difficult period with extensive human rights violations in Tibet, but my main concern is for the preservation of Tibet's unique cultural heritage. This is rooted in the ancient Indian understanding of the workings of the mind, on the basis of which we can achieve peace of mind and tackle our destructive emotions. This is something that is very much relevant today.

“We appreciate the support of friends like you. The people in Tibet’s spirit remains strong and when you show concern it not only gives them courage, it also sends a clear message to Chinese hardliners that the Tibetan issue has to be dealt with in a realistic way. Therefore, I would like to thank you on behalf of the six million Tibetans."

Answering a question about different kinds of maps, His Holiness remarked:

"Political boundaries are the creation of bureaucrats, which may or may not reflect cultural boundaries. Historically the Chinese empire was characterized by political power, the Mongolian empire by its military prowess and the Tibetan empire by its spiritual strength. There was a brief period when Mongolia dominated both Tibet and China by military means. On the other hand, Tibet’s preoccupation with spiritual affairs meant that its influence extended to what is now, Kyrgyzstan, Afghanistan and Iran in the west, to much of China in the east, to Mongolia in the north and the Himalayan Region and the border with Burma in the south. Therefore, a map reflecting the extent of Tibetan Buddhist culture would be much larger than a political map of Tibet.”

While posing for photographs with people holding Tibetan flags, His Holiness told them a story.

“When I was in Beijing in 1954-55 I met Chairman Mao several times. We developed a close relationship—he was very kind to me, almost like a father to his son. On one occasion he asked if we Tibetans had a national flag. Somewhat hesitantly I answered, “Yes”. He approved and told me we should fly it alongside the Red Flag. So if anyone criticizes you for displaying this flag, you can tell them the Dalai Lama was given permission to do so by Chairman Mao himself. “

Meeting with Prof Vytautas Landsbergis, who became President of Lithuania when it achieved independence following the collapse of the Soviet Union in 1991, His Holiness recalled, "How happy I was when you invited me here in 1991. I was so moved and impressed by the people’s joy, enthusiasm and determination. It was an honour to be here among you."

At the Siemens Arena His Holiness was introduced to the crowd of more than 2500 by the Mayor of Vilnius, Remigijus Šimašius. As he presented the Mayor with a traditional white scarf, His Holiness explained what it meant.

"The colour white represents warm-heartedness, truthfulness and honesty. The smooth texture of the scarf represents non-violent conduct—trying to help others whenever you can and refraining from harming them. At the end here, written in Tibetan, it says ‘May whoever is given this be happy night and day’. This kind of gift was first offered in India and has been adopted in Tibet. Since the silk the scarf is made of originated in China, the gift reflects a sense of harmony between India, Tibet and China."

Addressing the crowd as brothers and sisters, His Holiness continued, “If we really thought of the rest of humanity as our brothers and sisters there’d be no room for bullying and cheating each other. Thinking of ourselves as somehow special only leads to loneliness, because the reality is that every human being's future depends on other human beings. Of course it’s natural to want to look after your own interests, but you have to do so in a wise rather than a foolish way. That means taking others into account and considering their concerns as well as your own. If the people around you are happy, obviously you’ll be happy too."

When a member of the audience asked how to reconcile traditional and modern teaching methods His Holiness suggested that to start with it’s important for parents to show their children maximum affection. In schools it is a teacher’s responsibility to take an affectionate interest in their students well-being as well as providing them with instruction. For example, she or he might explain how anger disrupts our peace of mind, while compassion sets the mind at ease and fosters good health.

“My first teacher of compassion was my mother. As part of my Buddhist training I read a great deal about the qualities of altruism, but she was the first person to demonstrate it in practice."

At the end of his talk His Holiness thanked the audience for their interest and for staying awake. He urged them to think about what he had said.

"No matter what work you do, if we each make the effort, we can create a more peaceful world. I also believe that smaller nations like the Baltic States are sometimes freer to be creative and take a lead in this process in international affairs.”

Tomorrow, His Holiness will travel to Riga, Latvia, where he is to teach Tsongkhapa’s ‘In Praise of Dependent Origination’ and the ‘Diamond Cutter Sutra’, as well as giving Manjushri permission.

original link & photos: https://www.dalailama.com/news/2018/meeting-with-tibet-supporters-and-public-talk-in-vilnius

The Dalai Lama Makes a Pilgrimage to the Mahabodhi Temple

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

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

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

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

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

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

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

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

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

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

Arriving in the hall of the Osaka International Conference Center this morning, His Holiness the Dalai Lama walked to the front of the stage and saluted the applauding audience to the right, left and middle with folded hands.

“Good morning everybody,” he began, “we know that the Buddha appeared in the world, although there is disagreement about when. The question is whether he attained enlightenment in that very life, or was enlightened long before. The Pali tradition says he was an ordinary person who became the Buddha in the course of one meditative sitting. Maitreya’s ‘Sublime Continuum’ lists 12 deeds of the Buddha’s life, some performed as a bodhisattva and some as a Buddha. It is hard to conceive of his accumulating merit and insight over three countless aeons, but it is also difficult to believe that he attained enlightenment in one life. The former account from the Sanskrit tradition seems more reasonable.

“The common narrative is that the Buddha attained enlightenment and turned the wheel of Dharma when he taught the Four Noble Truths. The second turning of the wheel, dealing with the Perfection of Wisdom teachings, is not historically recorded, so some people dispute whether the Buddha taught them at all. However, Nagarjuna, Maitreya and Bhavaviveka wrote exhaustively defending the authenticity of this Sanskrit tradition. Its focus was phenomena’s lack of inherent existence.”

His Holiness observed that the ‘Heart Sutra’, involving a conversation between Shariputra and Avalokiteshvara, is a well-known example of the Sanskrit tradition. He added that the ‘Sutra Unravelling the Thought’, which was given at Vaishali, refers to the third turning of the wheel of Dharma. He remarked that the traditional praise known as the Six Ornaments and Two Supremes seems to belong to the third turning of the wheel because several masters of the Middle View - Chandrakirti, Bhavaviveka and Buddhapalita - are not included in it. Consequently, His Holiness composed a fuller praise to the ‘17 Masters of Nalanda’. The ‘Sutra Unravelling the Thought’ also speaks of disciples’ different capacities.

The Four Noble Truths, the truth of suffering, origin, cessation and path, are accepted by all schools of Buddhism and comprise the foundation of the teaching. Most important is understanding the third truth, cessation, which was explicitly explained in the 2nd Turning of the Wheel of Dharma. Meanwhile the 3rd Turning of the Wheel explained the nature of the mind, which forms the basis for the practice of tantra. The Buddha gave different teachings because he understood that disciples had different dispositions.

When he had first attained enlightenment the Buddha thought that if he were to teach what he had realized, no one else would understand. After he spending 49 days in retreat in the vicinity of the bodhi tree in Bodhgaya, the gods requested him to turn the wheel of Dharma. He sought out the companions with whom he had formerly undertaken austerities and who had parted from him when he broke his fast. As he approached them in Sarnath near Varanasi they determined not to salute him but found themselves unable to resist the urge to do so. He ordained them and his first instruction was how to wear the robes of a monk. After this he taught the Four Noble Truths.

He 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.

The Buddha described three aspects of suffering. Everyone is familiar with the suffering of suffering. The suffering of change refers to the way pleasure changes into suffering. Non-Buddhist yogis seek to avoid this by entering the 4th absorption, a meditative state characterized by neutral feelings. The source of the third aspect, pervasive suffering, is karma and disturbing emotions, which in turn are rooted in ignorance.

His Holiness made clear 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 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.

Resuming his reading of chapter three of the ‘Guide to the Bodhisattva’s Way of Life,’ His Holiness pointed out that only as human beings are we able to generate the awakening mind. Even then, as the text makes clear, it is rare - ‘Just as a blind man might find a jewel amidst a heap of rubbish, so this spirit of awakening has somehow arisen in me.’ It is invaluable - ‘It is the elixir of life produced to vanquish death in the world. It is an inexhaustible treasure eliminating poverty in the world.’

Nagarjuna expressed the aspiration of the awakening mind in this way:

May I always be an object of enjoyment 

For all sentient beings according to their wish 

And without interference, as are the earth, 

Water, fire, wind, herbs, and wild forests.

As he reached the end of the chapter His Holiness remarked that we all need such a good heart, a warm heart, which can be a source of peace in the world.

Reading chapter four - Conscientiousness - His Holiness drew attention to our real enemy, not someone physically threatening, but the disturbing emotions within our minds. They have been our foe for beginningless time and although we might make a physical enemy our friend, befriending the disturbing emotions would do no good.

After lunch His Holiness commented that the sessions today and yesterday had been conducted as if in classroom with no chanting at the beginning. However, he said, the day after tomorrow the ‘Heart Sutra’ will be chanted when will gives the permission of Manjushri and the prayer that begins:

Obeisance to my Guru and Protector, Manjushri,
Who holds at his heart a scriptural text symbolic of his seeing all things as they are

It is a prayer that is good to memorize. His Holiness mentioned that his own ordination master and tutor Ling Rinpoche used to recite this prayer and the Manjushri mantra regularly.

Turning back to the text he said:

“Someone who has taken the Bodhisattva vow has to carefully protect it, much as someone who is ill is careful of what they eat or how they behave. Mindfulness is important because of this need to be vigilant. Jain monks are exemplary in their vigilance to avoid harming other beings.”

Completing the fifth chapter, His Holiness went on to read the sixth, which concerns patience. The opening verse makes clear that anger destroys all the good conduct, such as generosity and paying respects to the Buddhas, which has been acquired over thousands of aeons. Therefore, patience has an important protective role. Reaching the end of the chapter at the end of the session, the penultimate verse summed up the spirit of the text:

Let alone attaining Buddhahood in the future, do you not see that in this life, fortune, fame, and happiness ensue from pleasing sentient beings?

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

original link and photos: http://www.dalailama.com/news/post/1393-second-day-of-guide-to-the-bodhisattvas-way-of-life-in-osaka

Dalai Lama Addresses the Tibetan Community & Meets with Chinese Students

New York, NY, USA, 5 November 2014 - Under grey skies, the New York streets wore a sombre look as His Holiness the Dalai Lama drove to the Javits Convention Center for almost his last engagement of this visit to the USA. Inside it was colourful and 5000 assembled Tibetans were full of smiles as His Holiness took the stage before a backdrop of the Potala Palace. Everyone stood for the Tibetan National Anthem, and then the President of the New York & New Jersey Tibetan Association (NYNJTA) presented a report to His Holiness. He explained that the association began in 1979, that it is non-sectarian and acknowledges no regional bias either. Its objective is to provide a platform for all Tibetans to have a sense of community and to participate is a cultural life. It also concerns itself with offering opportunities for Tibetan children to study Tibetan and so on. The association meets the cost of such classes. By keeping up the Green Book contributions, members of the association contribute $200,000 per year to the CTA.

The President of the Tibetan Association of New York and New Jersey, Sonam Gyatso, offering a traditional white scarf on behalf of the Tibetan community before His Holiness the Dalai Lama's address in New York, NY, USA on November 5, 2014. Photo/Sonam Zoksang
The association not only recognises His Holiness as the leader of Tibetans, but as a leader for the whole world, and while pledging to follow his advice, requests him to live long.

“My dear Tibetan brothers and sisters,” His Holiness responded, “today, when I have this opportunity to meet all of you, I wondered for a moment if I was back in Tibet, or in one of the large settlements in South India. You’re all working hard to retain your Tibetan identity and spirit and I thank you. Here on this new soil, it seems you have made a lot of children! Ensure that they grow up as Tibetans. They may learn to chant the verse for taking refuge, but that’s not enough. You can even teach a parrot to chant. We had one at the Norbulingka Palace that could recite ‘manis’ while nicely nodding its head. The children need to study and know what the Dharma is about. 21st century Buddhists need to study. Prostrating, chanting mantras and circumambulation are good, but they are not the main practice. You need to know how to transform the mind.”

He went on to explain that the Tibetan Buddhist tradition, which derives from the Nalanda tradition, is impressive. It’s a culture of peace that has a contribution to make in a world riven by competition and conflict. Today, he said, even scientists take interest in its knowledge of the mind and emotions. It is peace of mind that is important and mere chanting isn’t enough to secure that.

His Holiness talked about his hopes for reclassifying the content of the Kangyur and Tengyur in terms of science, philosophy and religion. He pointed out that the Mind Only and Middle Way Schools of Thought have much in common with the approach of Quantum Physics and can be of interest to anyone, while topics like the Four Noble Truths are primarily of interest to Buddhists. Two volumes of science from these sources were recently published in Tibetan and will soon be available translated into English, Chinese and other languages.

After Buddhism came to Tibet, the collective values of society became more compassionate. Tibetans have their own spoken and written language, and it is the language best suited to expressing the Buddhist path including Tantra, logic and epistemology. His Holiness has encouraged the study of the classic Buddhist texts, even in monasteries and nunneries that were previously concerned only with chanting rituals. These days there are nuns who have studied well and are close to receiving their Geshe-ma degrees. Individuals who have an interest in Buddhism need to study. In Ladakh, laypeople have set up discussion groups to encourage this and His Holiness said he had heard of people doing the same in Tibet. It is not necessary to have a lama involved. This is how to preserve Tibetan religion and culture.

“I have studied in our tradition and whoever I meet, wherever I am, I’m proud and confident. I respect all the major religious traditions, but I am aware that of all the great religious teachers it was only the Buddha who gave his followers advice and encouragement to examine and question what he had taught.”

Changing the subject to what is happening in Tibet, His Holiness said:

“The 6 million Tibetans in Tibet are our real masters. They have been going through difficult times, not least because of the hard-line policies pursued by Chinese officials in Tibet. And yet Tibetans have not lost their spirit and character. Just as Chinese are proud and devoted to their culture, so are we Tibetans. The people of the three provinces feel a strong sense of unity as Tibetans and we in exile should give them our support.

“Whenever I can, I meet Chinese. Many years ago I encouraged the setting up of Sino-Tibetan friendship groups and they have been quite effective. Today, there are 400 million Chinese who call themselves Buddhists, many of whom have an interest in Tibetan Buddhism. Others concern themselves with preserving the natural environment and ecology of Tibet. Relations with ordinary Chinese have improved. The Tibetan issue appears to be a struggle between the gun, the use of force, and the truth. It may appear that in the short term the gun is more effective, and yet in the end the truth will prevail.

“When I was young in Lhasa, the servants used to keep me informed. I became aware of the shortcomings of too much power in too few hands. Everything depended on who you knew. I wanted to change it, but my attempts at reform were thwarted. We began democratization in 1960 and when a new leadership was elected in 2011, I retired. It took time, but eventually we have reached a point where our leaders are elected.”

His Holiness explained that the Vinaya or monastic discipline functions on a democratic basis too. An example of this is the issue of the full ordination of women that he says he fully supports. A lot of people, especially people from the West, ask him simply to issue an edict about it and say that because he doesn’t he is obstructing progress. In fact, changes related to the Vinaya require a group of at least five qualified individuals to be legitimate.

His Holiness spoke at some length about the matter of Dolgyal. He said:

“I was at Dromo, Nechung and Gadong were not with us, but there was a medium there, who although illiterate, was reputed for giving good predictions. This is how my relationship with Dolgyal began. I am also a custodian of Pabongka’s tradition, so from 1950-70, I propitiated Dolgyal. In the 60s Nechung mentioned that is was not good to propitiate the vagabond, Asay Khenpo. I told him to keep quiet and he did and I continued the practice.

“Then the Yellow Book came out suggesting that for a Gelugpa to practise other traditions would arouse Dolgyal’s anger. I consulted Nechung again and he told me a long story. Consequently I did a divination involving special offerings to Palden Lhamo, attended by the Abbot of Namgyal Monastery. He didn’t know what it was about, but when I told him he remarked that it had been a powerful ritual. The questions were whether I should stop the practice, whether immediately or gradually. I stopped. I informed Ling Rinpoche who was pleased, having earlier been very apprehensive about my relations with Dolgyal. I also explained everything to Trijang Rinpoche, who said divination involving Palden Lhamo was infallible. He cast no doubt over it and said that Nechung was very reliable too. He said there must be reason for what we had learned, but he was not annoyed or anything like that.

“The pro-Dolgyal demonstrators shout about religious freedom, but my religious freedom was restricted while I did that practice. I wanted to receive teachings of the Guhyagarbha from Khunu Lama Rinpoche, but because he was apprehensive about Dolgyal, Ling Rinpoche advised against it. I was only free once I gave Dolgyal up and was able to receive many teachings from Dilgo Khyentse Rinpoche.

“Dolgyal is a mundane deity. Some say he is a manifestation of Manjushri, but we could also say that Nechung is ultimately something transcendental too. The 13th Dalai Lama warned Pabongka Rinpoche that relating to Dolgyal as he did he risked breaching his refuge, which is recorded in Rinpoche’s own biography. The 5th Dalai Lama said Dolgyal arose from distorted prayers, that he is a ghost of the dead and his function is to do harm. Many other great Gelugpa masters like Trichen Ngawang Chokden opposed this practice. These protestors are mistaken and full of ignorance, but I don’t feel angry towards them.

“They say, ‘Stop Lying, stop lying’, but you stood behind me; I thank you. The thing is it’s harmful, but whether people listen to this or not is up to them. My responsibility anyway is to warn people and to make the situation clear. I have never said anyone has to listen to me.”

His Holiness also made reference to the work that is going on in Vancouver and British Columbia to introduce secular ethics in schools. He concluded his talk by offering transmission of the mantras of the Buddha, Avalokiteshvara, Manjushri, Vajrapani, Tara, Hayagriva, Vajrakilaya and the Medicine Buddha. He said it had been 20 days since he left India, that there had been some benefit and that his health was good.

“Be happy, Tashi Delek.”

After lunch at his hotel, but before leaving for the airport, His Holiness met with a group of Chinese students studying in New York and nearby areas. Addressing them as brothers and sisters he made reference to the long standing relations that exist between Tibetans and Chinese, which have often been good, but have sometimes been difficult.

“One of the problems between us is ignorance. For too long, too many have thought of Tibetans as backward and barbaric. But now they have the opportunity, more Chinese are finding things to admire in Tibet. Spiritually, China and Tibet are very close. Today, there are said to be 300-400 million Chinese who call themselves Buddhists, many of whom have some interest in Tibetan Buddhism.”

In answering questions from the audience he gave a survey of relations between China and Tibet over the last 50 years or more, of how at times hopes of a solution have been raised only to be dashed again. He mentioned how he had tried to introduce reforms and faced obstructions, but then reforms were imposed by others by use of force.

He said that since Tibetans would like to see material development too, it was in their interest to remain part of the PRC, expressing his admiration for the voluntary way European countries had put the common interest ahead of national interest within the EU. He also drew attention to the way diversity flourishes in India without any risk of the country breaking up. He also mentioned his wish to make a pilgrimage to Wu-tai-shan.

Leaving the hotel, His Holiness drove to JFK airport and boarded a flight that will take him to Frankfurt on the way back to India.

original link with photos: http://dalailama.com/news/post/1189-addressing-the-tibetan-community-and-meeting-with-chinese-students

Dalai Lama Teaches on the Essence of True Eloquence

New York, NY, USA, 3 November 2014 - His Holiness the Dalai Lama arrived in New York’s Beacon Theater early to fulfill the invitation of Tibet House US and the Tibetan Buddhist Learning Center to teach from Je Tsongkhapa’s ‘Essence of True Eloquence’. Prof Robert Thurman dispensed with introducing His Holiness formally to the audience on the grounds that there was a written introduction in the brochure for the event. He also wanted to make as much time as possible available for His Holiness to speak.

“Thurman first came to Dharamsala in 1964,” His Holiness told the capacity crowd of almost 3000. “He was dressed as a monk and had only one eye like Nagarjuna’s disciple Aryadeva. We’ve been close friends since then. He became a professor and has dedicated his academic career to elucidating Je Tsongkhapa’s teachings and aspects of the Gelugpa tradition. I often think we should look more at what unites us, like our common Nalanda University heritage rather than our diversity of meditational deity lineages and practices. The Sakya, Kagyu, Gelug, Nyingma, Jonang and Bonpo traditions all study the great classic Indian Buddhist texts. Je Tsongkhapa wrote about the great Indian texts and Thurman has taken special interest in that body of work. I’d like to acknowledge that here and thank him.”

Following a brisk recitation of the Heart Sutra in Tibetan, His Holiness, seated in a comfortable armchair, surrounded by monastics resumed his address:

“Firstly, my greetings to these good scholars, Abbots, former Abbots and Geshes. I wonder if you have come to my lecture to check up on me. I appreciate that nearly all of you on the basis of 30 years serious study have dedicated your lives to the Buddhadharma. As masters of monastic discipline you’ve observed ethics, with regard to shamatha or concentration, we might say that you haven’t had time to develop it. But with respect to the third of the three higher trainings, you great scholars not only have wisdom, but have also related it to your own experience. To have this opportunity to teach from this important text in your presence is a privilege.

“All the Buddha’s activities are inspired by great compassion. We say he developed an aspiration to enlightenment, collected merit and wisdom for three countless aeons and finally attained full enlightenment. Thus, he became a valid teacher, someone who could really benefit others. As well as aspiring to benefit others through compassion, the main aim for Buddhists is to dispel all wrong views.”

His Holiness explained that it is through his peerless teachings, expressed in speech, that the Buddha liberates sentient beings. He also mentioned that all religious traditions stress non-harm and doing good, which is the method aspect of the path and, the source of good future rebirth. The source of the other goal, liberation and enlightenment or definite goodness is correct view. The ‘Essence of True Eloquence’ deals with two aspects of the view, that of the Chittamatra or Mind Only School and that of the Madhyamaka or Middle Way School.

In his ‘Praise of Relativity’, Tsongkhapa suggests that to begin with, as he delved into the writings of Indian masters, he became more confused. He is said to have received a vision of Manjushri and described his understanding of the view asking whether this or that understanding was correct and Manjushri answered, “Neither”. He asked him to clarify.

His Holiness recalled a great master who lived into the 1950s who remarked that if those who aspire to enhance their wisdom were to spend a month reciting Manjushri’s mantra or studying ‘Collected Topics’, the latter would be of more benefit. He was a Gelugpa master, who also took an interest in Dzogchen. His Holiness remembered another Nyingma master, who took an interest in Je Tsongkhapa’s writings. He said these are the sort of non-sectarian masters who can really contribute to the Dharma.

His Holiness stated that he had received the transmission of ‘Essence of True Eloquence’ from Ling Rinpoche on the basis of a commentary by the 2nd Dalai Lama, who, like the First, was a truly great master. The Second was known as a non-sectarian with a yellow hat. His Holiness clarified that he was not going to be able read the entire text and asked who had made the textual selections in the brochure, remarking that he would depend on his own selections and follow his own way.

The early verses include a salutation to the Buddha, homage to Manjushri, and to the pioneers Nagarjuna and Asanga. That done, Tsongkhapa makes a pledge to compose the text. He quotes Dharmakirti as saying, “If it’s opaque to you, how can you explain it to others?”

Prompted by the Buddha’s remark:

The way is empty, peaceful, and uncreated.
Not knowing that, the living beings wander.
Moved by compassion, he introduces them
With hundreds of reasons and technical procedures,

His Holiness recalled the verse in the Three Principal Aspects of the Path:

Swept by the current of the four powerful rivers,
Tied by strong bonds of actions, so hard to undo,
Caught in the iron net of self-centredness,
Completely enveloped by the darkness of ignorance,
Born and reborn in boundless cyclic existence,
Ceaselessly tormented by the three miseries
All beings, your mothers, are in this condition.
Think of them and generate the mind of enlightenment.

He said we all grasp at a self, and only by employing our intelligence can we attain liberation and enlightenment. We have to understand and realize emptiness.  “Although,” he joked, “some might find it easier to remain in cyclic existence, thinking that it’s not too bad and that they are enjoying it; especially American samsara.
If, on the other hand, you aspire for liberation, there is no choice but to discard the view of intrinsic existence.”

His Holiness highlighted the distinction between destructive emotions like anger that requires a specific target and constructive emotions, like compassion, that can be directed to a general target. As an example, he suggested that as each of us desires happiness, there are grounds for generating compassion for all beings. He remarked that the most effective antidote to destructive emotions is an understanding of emptiness. The text says:

“the discriminating should exert themselves in the techniques for realizing Thatness. This depends on the discrimination between the interpretable meaning and the definitive meaning of the teachings of the Conqueror.”

Continuing to read the text after attending the Tibet House Art of Freedom Award luncheon, to illustrate the power of disturbing emotions such as attachment His Holiness asked his listeners to imagine being attracted to a particular object in a shop. “If somebody were to drop and break it you might not mind, but it you’ve already bought it, you might even cry out in distress.” Understanding emptiness is the most effective way of loosening the grip of disturbing emotions.

His Holiness touched on the Mind Only School’s dependence on the ‘Unravelling of Thought Sutra’ as a prime source. In it the Buddha says:

“I teach the intrinsic unreality of all things intending the following three types of such unreality: identity-unreality, production-unreality and ultimate-unreality. “

The ‘Unravelling of Thought Sutra’ explains that there are two types of sutras according to whether or not they discriminate between existence and non-existence of intrinsic reality. The discriminating sutras are definitive in meaning, as they cannot be interpreted otherwise, and the non-discriminating are interpretable in meaning, since they must be interpreted otherwise.

His Holiness drew attention to the fact that Asanga was said to have been a 3rd ground bodhisattva, someone who had directly experienced emptiness. He speculated that he had chosen to expound the Mind Only School in order to help his brother Vasubandhu, who was initially disdainful of the Mahayana, but later converted to it.

His Holiness touched on the tradition of ‘other-emptiness’ expounded by the Jonangpas. He mentioned several views of emptiness that some regard as contradictory to each other, but quoted Khunu Lama Rinpoche’s comment that for someone with a profound understanding and the experience of a yogi these different views converge on the same point.
“That’s all,” he said, “good night.”

original link http://www.dalailama.com/news/post/1187-the-essence-of-true-eloquence