Dalai Lama on the Buddhapalita Teachings

Second Set of Buddhapalita Teachings - First Day

Thekchen Chöling, Dharamsala, HP, India - This morning, under skies that are beginning to clear as the monsoon recedes, His Holiness the Dalai Lama walked from his residence to the Tsuglagkhang, smiling, waving and greeting people as he went. An estimated 6000 people awaited him in the Main Temple, its surroundings and in the yard below. Of these, 1200 were from East and South-east Asian countries---Korea, Malaysia, Vietnam, Thailand, Indonesia and Singapore, including ordained and lay-people. Of an estimated 1700 people from 71 countries in other parts of the world, the largest contingent was from Israel.

Inside the temple, His Holiness waved to the audience, greeted senior Thai and Korean monks, as well as the Ganden Throne-holder, before taking his seat on the throne. The Mangala Sutta was recited first in Pali by a group of Thai monks, after which the ‘Heart Sutra’ was chanted in Chinese, concluding with the following verse:

May we dispel the three poisons.

And light the lamp of wisdom.

May all obstacles be overcome and

May we engage in the deeds of bodhisattvas.

His Holiness recited verses of salutation to the Buddha from ‘Ornament for Clear Realization’ and Nagarjuna’s ‘Fundamental Wisdom of the Middle Way’.

“Many people have gathered here from East and South-east Asia for this teaching,” he began as he looked out over the audience, “amongst whom are monks from countries who traditionally follow the Pali tradition. I greet you all.

“Now, what I usually talk about, wherever I am in the world, is that I am a human being; just one among many. If the people of the world are happy, I’m happy. When the world is in turmoil, I’m sad. We human beings are all the same in wanting to be happy and not wanting to suffer and yet many of the problems we face are of our own making. We seek happiness in external things without realizing that they don’t help when we have problems within. We need to focus instead on the joy that comes with peace of mind that allows us to remain happy whatever happens.

“At the monastery of Montserrat, near Barcelona, I met a monk who had asked to see me. He had been living the life of a hermit in the mountains, surviving only on tea and bread. I asked him about his practice and he told me he’d been meditating on love. As he said this, I could see from the sparkle in his eyes that, despite renouncing physical comfort, he was full of joy.

“Among Tibetans too there were some imprisoned during the ‘cultural revolution’, who valued the opportunity to do their practice. One who I knew well told me that there were times he felt in danger and I asked him to explain, thinking he meant his life was at risk. Instead he told me there were times he was in danger of losing compassion for his tormentors.

“We have made great physical progress in many areas, but this hasn’t necessarily translated into greater peace of mind. However, scientists have lately found evidence to assert that basic human nature is compassionate, which I take as a sign of hope. Meanwhile they have also found that constant anger, fear and anxiety deplete our immune system.”

His Holiness noted that a mother gave birth to each and every one of us. During our early years we survived due to her kindness. Right from the beginning of our lives the love and affection we received from her empowered us to feel calm and secure. He suggested that the innate sense of love and compassion we have as a result can be strengthened and extended by training.

He reiterated that love and compassion are the root of all happiness as we can see when we compare a poor family, who are happy because they love and care for each other, with a wealthy family who are unhappy because they are full of suspicion.

“Whoever I meet, I think of them as another human being just like me. We are physically, mentally and emotionally the same. If we remember that other people are essentially like us, we won’t view them with hostility. As social animals we are dependent on the community in which we live. While love and compassion bring peace of mind and attract friends to us, anger drives people away. So, not only do I advise others to cultivate these qualities, because they are so important, I try to put them into practice myself.

“As a Buddhist practitioner I invite all sentient beings to be my guests at a feast of happiness. I cultivate the four immeasurable wishes—generating equanimity, love, compassion, and joy towards an immeasurable number of sentient beings—every day. We pray that sentient beings experience no suffering, yet the only beings we can really help directly are the human beings with whom we share this earth. We can only pray for beings in other galaxies and can do little to help the animals, insects and fish around us achieve liberation.”

His Holiness remarked that as a Buddhist practitioner he also seeks to promote inter-religious harmony. He explained that religious traditions are concerned with human behaviour. They convey a common message of love and yet today we hear repeatedly of fighting and killing in the name of religion. He pointed out that here in India over the last 3000 years and more, traditions have emerged that counsel love, compassion, self-discipline and tolerance. They adopt different philosophical positions because people have different dispositions.

“Whether or not you observe religious belief and practice is a personal matter, but if make such a choice it’s better to be sincere about it. If someone follows a religion based on love sincerely, how could they kill in the name of religion?”

During a short comfort break, His Holiness answered several questions from the audience, advising that Chapter Six of ‘Guide to the Bodhisattva’s Way of Life’ gives explicit instructions on how to deal with anger. He also touched on the understanding of the workings of the mind and emotions that has evolved in India in the pursuit of calm abiding (shamatha) and penetrative insight (vipashyana). He stated his belief that in India it should be possible to combine modern education with such ancient knowledge.

His Holiness recalled that Buddhism originated in India and that the Pali tradition spread to Sri Lanka, Thailand, Burma, Laos and Cambodia, where the Vinaya continues to be strictly upheld. The Sanskrit tradition, meanwhile, which was fostered in the universities of Takshashila, Nalanda and Vikramashila spread to China and from there to Korea, Japan and Vietnam. His Holiness mentioned that when the Chinese monk and scholar Xuanzang came to India, Nagabodhi, a disciple of Nagarjuna, was still alive. The Chinese adopted Nagarjuna’s ideas, but not the system of logic and reason that supported them.

In the 8th century, the great scholar, logician and philosopher, Shantarakshita established the Nalanda Tradition in Tibet. From Tibet this approach to study and training spread to Mongolia and the Mongolian Russian Republics. Crucial to this tradition were the Perfection of Wisdom teachings of the second turning of the wheel of dharma that assert that things have no objective existence, contrary to the way they appear to us.

His Holiness cited a resolution the Buddha made shortly after his enlightenment that is recorded in the ‘Extensive Sport Sutra’ (Lalitavistara Sutra):

Profound and peaceful, free from elaboration, uncompounded clear light

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.

His Holiness explained that the first words ‘profound and peaceful’ could be interpreted as referring to the true cessation that was the focus of the first turning of the wheel of dharma. ‘Free from elaboration’ could be seen as referring to what he eventually taught in the second turning of the wheel and ‘uncompounded clear light’ could refer to the third turning of the wheel. The first turning lays the foundation, the second shows that things are free from elaboration and the third reveals Buddha nature.

Taking up Buddhapalita’s commentary, His Holiness mentioned that Buddhapalita was a disciple of Nagarjuna and Aryadeva. He remarked that he had received explanation of this text and Chandrakirti’s ‘Clear Words’ from the former Ganden Throne-holder, Rizong Rinpoche. This text, Buddhapalitavrtti, is an explanatory commentary on Nagarjuna’s ‘Fundamental Wisdom of the Middle Way’. He observed that although monks in Tibetan monastic universities study the commentary, they pay less attention to the root text, ‘Fundamental Wisdom’. Noting that Chapters 18 and 24 are the most important, he recommended that a student might begin by reading Chapter 26 which discusses the Twelve Links of Dependent Arising which in forward and reverse processes show how ignorance binds us in the cycle of existence. To put an end to that, Chapter 18 explains how to overcome karma and mental afflictions, while Chapter 24 reveals how to understand emptiness.

Nagarjuna explains that 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 point is to eliminate distorted views that give rise to mental afflictions.

As Nagarjuna observes elsewhere in ‘Fundamental Wisdom':

There does not exist anything

That is not dependently arisen.

Therefore there does not exist anything

That is not empty.

Having completed Chapter 6 of ‘Buddhapalitavrtti’ last year, His Holiness began to read from Chapter 7, which touches on the characteristics of phenomena and the difficulty of pinpointing the present moment. His Holiness remarked that the different modes of reasoning for demonstrating emptiness such as the Diamond Slivers are all based on dependent arising. In the verse of salutation in ‘Fundamental Wisdom’ Nagarjuna praises the Buddha for teaching dependent arising. Je Tsongkhapa praises the Buddha likewise.

As he brought the morning’s session to an end, His Holiness recounted a dream Je Tsongkhapa had of Nagarjuna and his disciples and how Buddhapalita touched his head with this book. The next day Tsongkhapa realized emptiness on the basis of what he had understood from reading this treatise. His Holiness’s final remark was that it seems as if Buddhapalita, who declared that dependent arising is the main cause for gaining insight into emptiness, received both the explanation and transmission of this doctrine, whereas his co-disciple Bhavaviveka seems only to have been given the transmission.

His Holiness will continue to read and explain ‘Buddhapalitavrtti’ tomorrow.

original link & photos; https://www.dalailama.com/news/2018/second-set-of-buddhapalita-teachings-first-day

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 Makes Pilgrimage to Ladakh

Pilgrimage to Leh Jokhang
July 4, 2018

Leh, Ladakh, J&K, India - Following his arrival in Ladakh yesterday, His Holiness the Dalai Lama began the day today with a pilgrimage to the Leh Jokhang. Smiling people lined the streets to greet him as he approached the city of Leh. He was welcomed on arrival at the Jokhang by Tsewang Thinles, President of the Ladakh Buddhist Association and his staff. Led by monks playing horns, they escorted His Holiness to the temple while traditional Ladakhi musicians played in the temple yard.

Once inside the temple, which was packed with local people, monks and nuns, as well as laymen and women, His Holiness paid his respects before the statues of Manjushri, Thousand Armed Avalokiteshvara, the Buddha and Guru Padmasambhava. He warmly greeted Ganden Trisur, Rizong Rinpoche, Thiksey Rinpoche and other Lamas before taking his seat facing the statue of the Buddha that emulates the Lhasa Jowo.

In his introductory speech Tsewang Thinles saluted His Holiness and other eminent Lamas. He reported that, taking His Holiness’s guidance to heart, the Ladakh Buddhist Association has decided to transform the Jokhang into a centre of learning. They are providing opportunities for people to improve their command of literary Tibetan and study Buddhist teachings with the aim of becoming 21st century Buddhists—people whose faith is based on a sound understanding.

His Holiness began his remarks with the closing and opening verses of homage from Nagarjuna’s ‘Fundamental Wisdom of the Middle Way’:

I prostrate to Gautama

Who, through compassion,

Taught the exalted Dharma,

Which leads to the relinquishing of all views.

I prostrate to the perfect Buddha,

The best of all teachers, who taught that

That which is dependent origination is

Without cessation, without arising;

Without annihilation, without permanence;

Without coming; without going;

Without distinction, without identity

And peaceful - free from fabrications.

“There have been many founding teachers of religious traditions, Mahavira, Jesus Christ and Muhammad for example, who have conveyed a common message of love, compassion and tolerance. It’s on this basis that in India there is respect for all religious traditions. Inter-religious harmony has been strong here for more than 3000 years. And yet sadly elsewhere today, we see people fighting and killing each other in the name of religion.

“In terms of philosophical views, the Buddha taught how to overcome ignorance; how to eliminate the misconceptions we have about reality. In explaining dependent origination he showed that things exist in dependence on other factors. This unique point of view is today admired even by scientists.”

His Holiness reminded his listeners that Buddhism consists of the Pali and Sanskrit traditions and that the Pali tradition focuses on the explanation of the Four Noble Truths, the Vinaya and so forth. Meanwhile, the core of the Sanskrit tradition is the Perfection of Wisdom teachings that were given on Vulture’s Peak and which emphasize emptiness of intrinsic existence. In elaborating on these teachings Nagarjuna clarified dependent origination, declaring that since there is nothing that is not dependent, there is nothing that is not empty.

“I received the ‘Six Treatises on Reason’ by Nagarjuna, as well as several from his Collection of Praises, such as the ‘Praise for the Awakening Mind of Bodhichitta’, from Geshe Rigzin Tempa,” His Holiness acknowledged. “Besides these I have received several transmissions and explanations of rare texts from Khunu Lama Rinpoche and Ganden Trisur, Rizong Rinpoche.

“I remember when I was young in Lhasa seeing people in white chubas wearing boots that turned up at the toe who were clearly not well off. They came from the Himalayan Regions and Tibetans were inclined to look down on them. However, these three great masters, who have been kind teachers to me, came from among such people.

“We are incredibly fortunate to have a rich collection of literature, the Kangyur and Tengyur, more than 100 volumes of the translated words of the Buddha and more than 200 volumes of works of subsequent, mostly Indian, masters. As a follower of the Buddha, a monk, rather than just reciting the verses of refuge, it is thinking critically about works such as the ‘Five Treatises of Maitreya’ and Nagarjuna’s ‘Six Treatises on Reason’ that has had a transformative impact on my mind. When we critically appraise such texts, we use a logical approach that derives from Dignaga and Dharmakirti, which is a profound means of gaining insight.

“The Buddha himself advised his followers not to accept what he taught at face value, but to examine it, much as a goldsmith tests gold, and accept it only after rigorous investigation has shown it to be logical and of benefit. Therefore, it’s very good that you have announced your intention to make this Jokhang and other temples and monasteries centres of learning.”

The temple was filled with applause.

“The reasoned Nalanda Tradition is now only preserved among Tibetan and Himalayan Buddhists. Today, I’m talking about reviving ancient Indian wisdom in India. The Principal of the Government College in Dharamsala has spoken to me about taking the initiative to do this in an academic way. The other day at the launch of a ‘Happiness Curriculum’ by the Government of Delhi I talked about the need to combine modern education with insight and understanding derived from ancient India. I also had the chance to discuss with Abbots from Drepung and Sera how scholars from our great monastic universities can share this knowledge with Indian educators. In March, I was able to discuss this option with 150 Vice-Chancellors of Indian universities. You Ladakhis can take part too.

“We all follow the Mahayana, the Sanskrit Tradition. The explicit content of the Perfection of Wisdom teachings at its heart were explained by Nagarjuna in his ‘Six Treatises on Reason’. The implicit content was explained in Maitreya’s ‘Ornament for Clear Realization’. What this entails is cultivating an understanding of emptiness and the altruistic awakening mind of bodhichitta.”

His Holiness explained that just as we train children to be physically fit, teaching them about exercise, diet and hygiene, we also need to teach them how to be mentally fit by training the mind and learning to tackle destructive emotions. He recommended that we all try to understand what disturbs our peace of mind and what brings calm, but stressed that it can be learned not in a religious but an academic context. He further suggested that once India responds to this initiative, China will take interest too. Once that happens 2.5 billion people could be involved, which would be of significance for the world. This, he declared, would be using knowledge preserved in the Nalanda Tradition in a secular way for universal benefit.

“The world today is facing a serious crisis of emotions. People think destructive emotions are a natural part of the mind. Advice from ancient Indian psychology can show us they are not and that we can tackle and eliminate them. We need to ask ourselves how to find happiness—it’s not in money and power. As I mentioned before, we need to discover not only what disturbs our minds, but also what the antidotes to those factors are.

“As Buddhists we regularly pray to attain enlightenment for the sake of all sentient beings. However, the fact is that it is the human beings on this earth with whom we can communicate and share this understanding. It involves logic and reason. Suicide rates are increasing in a highly developed country like Japan. Even here in Ladakh I hear incidents of suicide are growing, perhaps as a result of jealousy and competitiveness. Something has to be done. We need to call on ancient Indian psychology in a secular way, relying on our common sense, common experience and scientific findings. And that’s all for today.”

Stopping to interact playfully with members of the crowd, old people and young children, His Holiness made his way out of the temple to his car. He then drove from Leh back to the Shewatsel Phodrang for lunch.

original link & photos: https://www.dalailama.com/news/2018/pilgrimage-to-leh-jokhang

Dalai Lama Says Basic Human Nature is Compassionate

Second Day of Association of Indian Universities’ Meet at Sarnath
March 20, 2018

Sarnath, UP, India - Before attending the Association of Indian Universities’ (AIU) Meet this morning, His Holiness the Dalai Lama spoke to a gathering of Central Institute for Higher Tibetan Studies’ (CIHTS) teachers. He recalled that Kapila Vatsyayan had taken the initiative to establish the Institute fifty years ago to help keep Tibetan culture alive. He observed that as people have become aware of the shortcomings of modern education, interest has grown in ancient Indian traditions. The past extensive use of logic and reasoning is now only to be found preserved in the Tibetan tradition. In addition, Tibetans find themselves almost the sole repository of the ancient Indian understanding of the workings of the mind and emotions.

“I have suggested that study of these things should not be confined to monks and nuns, but should be made available to lay people too. However, it is difficult to accommodate them in our monastic institutions. With the establishment of the Institute of Buddhist Dialectics and this institution it became easier for lay people and foreigners to engage with our traditions of study. Lay people could, for example, confine their attention to the Middle Way School, Perfection of Wisdom and Logic and Epistemology. The needn’t pay close heed to monastic discipline, which is only the concern of the ordained, or Higher Knowledge (Abhidharma) much of which, like its account of cosmology, is becoming difficult to defend. We could even offer subsidiary degrees in Middle Way, Perfection of Wisdom and Logic only.

“The great classic texts are available in Tibetan, we don’t have to rely on Sanskrit or any other language to read and study them. And it’s worth remembering that being able to recite in Sanskrit isn’t nearly as important as being able to read and understand the meaning.

“A Tibetan I met who is familiar with China told me there are many Chinese intellectuals interested in studying Tibetan to access these materials. It would be good if we could provide facilities for them. Since they have visa problems when they come here we might consider establishing a centre of learning in Bodhgaya. It would be helpful if CIHTS could give assistance to this.”

Back in the Conference Hall, Prof PB Sharma welcomed one and all. He asked the Vice-Chancellors to consider how to identify values beyond religion, values that can be accepted as universal in that they apply to the whole of humanity. He quoted His Holiness as saying that karuna or compassion, truth and honesty are values that belong to us all.

When His Holiness was invited to offer opening remarks he replied that he had nothing special to say other than that he enjoyed seeing the audiences’ smiling faces. He also made clear that he was looking forward to hearing other people’s views and suggestions.

“One thing, however, that I’d like to tell you is that I always sleep nine hours and get up at around 3am. Then I spend about three hours in meditation, mostly analysing the nature of self and investigating where is the ‘I’.

“Yesterday I didn’t mention that scientists have found evidence from experiments with infants before they are able to talk that suggests that basic human nature is compassionate. At the same time they have evidence that constant anger, hatred and fear hamper our immune system and undermine our health. Warm-heartedness, on the other hand, supports it, which I take as a real sign of hope. I’ve also seen Palestinian and Jewish children happily playing together in a Pestalozzi school in Switzerland, without hesitation or restraint.

“It’s only after they have spent time in the modern education system that children begin to develop a sense of ‘us’ and ‘them’, so it seems that education can stifle our basic human nature. We need to learn how to keep our natural compassion alive and how to extend and develop it so it can encompass the whole of humanity. Modern life and modern education are focussed on external goals, whereas peace of mind concerns the mind within.”

Geshe Lobsang Tenzin Negi of the Center for Compassion, Integrity and Secular Ethics gave an intense summary of the Value and Necessity of Secular Ethics in Education. He repeated His Holiness’s observation that while providing external comfort and development, modern education has neglected inner development. He cited the World Happiness Report’s account of the importance of mental health in adults, in childhood, in parents and in the social ambience of primary and secondary schools. Key to the Cognitively-Based Compassion Training (CBCT) Negi has pioneered is a sense of emotional intelligence, which owes much to Paul Ekman’s work towards an atlas of emotions and what has been gleaned from ancient Indian sources.

Dr Girishwar Misra, vice-chancellor of Mahatma Gandhi International Hindi University in Wardha, Maharashtra suggested that the ultimate aim of education is enlightenment. It needs to advance the needs of individuals and society. He offered an acronym CRISP which he explained as representing:

Competence,
Respect for humanity
Integrity
Social Responsibility and respect for society, and
Professional responsibility.

He suggested these skills should be part of the school and education system.

Prof Deepak Behra of Sambalpur University proposed taking a more anthropological perspective on the question of education. He spoke of leading educationists shaping young minds and, perhaps inadvertently, inculcating them with competitive and self-centred attitudes. He observed that to be successful young people seek to secure skills, but when they have done so, finding themselves unemployed leads to anger and frustration.

During a short period of interaction with the Vice-Chancellors His Holiness clarified that by emotional hygiene he means tackling negative emotions as they arise before they run out of control. Asked his views of gender disparity he cited the Buddha’s regarding men and women equally inasmuch as he gave ordination to both. He compared persisting gender disparity to caste discrimination which is a remnant of feudalism that remains after the feudal system has gone. Today, he said, we live in a democratic world of equal rights.

He emphasized that we need to work to develop compassion, but that it can be done on the basis of scientific findings. He also clarified that the nature of action depends on the motivation. For an action to be positive or constructive, the motivation for it needs to be positive, driven by a concern for others, too. He suggested we have to make an effort to reinvigorate our basic human nature.

Answering a final question about ‘Buddham saranam gacchami’, His Holiness explained that from one angle the word Buddha implies the elimination of all negative qualities. Since it is the nature of the mind to know, so long as the mind is shrouded in ignorance, our ability to know is limited. Once it is freed of ignorance, destructive emotions have no sway and there is no constraint on the mind’s ability to know—another aspect of Buddha.

Prof PB Sharma thanked the audience for their forbearance as the meeting ran out of time and thanked His Holiness once more for coming and gracing the occasion.

His Holiness ate a quick lunch, drove to Lal Bahadur Shastri International Airport and boarded a flight for Delhi. Tomorrow, early in the morning, he will return to Dharamsala.

Original link & photos: https://www.dalailama.com/news/2018/second-day-of-association-of-indian-universities-meet-at-sarnath

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

The Dalai Lama Visits Wroclaw, Poland

original title: History, ‘Forgiveness and Reconciliation' in Wroclaw, European Capital of Culture 2016

Wroclaw, Poland, 20 September 2016 - His Holiness the Dalai Lama’s first full day in Wroclaw began with an interview by Piotr Krasko for TVN. The conversation touched on his having no fear of death and his sense that the unique Buddhist insight concerning the absence of intrinsic existence of self or phenomena had resulted in a reduction of his negative emotions. He also expressed conviction that through practice in life after life over millions of years it is possible to reach Buddhahood. He observed that the principal message of all the world's major religions is love.

A question about the small boy depicted recently rescued from rubble in Syria reminded him that in Islam prayers are addressed to Allah the merciful and compassionate. He contended that as with other religious traditions the message of the Quran is love. He reported recently meeting with a group of young people from Africa and the Middle East, some of whom had determined in the immediate aftermath of bomb attacks to dedicate themselves to peace.

His Holiness suggested that young people may be induced to fight and kill for their faith when they are convinced that there is only one truth and one true faith and no sense of living in a world where the existence of several truths and a multiplicity of faiths is the reality. He advised that reaching out and listening to grievances would be more effective than trying to eliminate people by force. He recommended that education that includes universal values is the way to shape a better future.

A short drive through Wroclaw old town brought His Holiness to the City Hall, where, escorted by Mayor Rafal Dutkiewicz, he was welcomed to an event in a vaulted 13th century chamber. In 2016, Wroclaw, along with San Sebastian in Spain, is a European Capital of Culture. Before 200 guests, including Archbishop J. Kupny, councillors, rectors of universities, city authorities, consuls, directors of cultural institutions and honorary citizens of Wroclaw, the Mayor introduced His Holiness and offered him a gift representing freedom.

As part of the cultural programme, a group of Egyptian, Iranian and Kurdish singers gave a profoundly moving performance. Chairman of the City Council Jacek Ossowski expressed appreciation of His Holiness's presence among them on this special occasion and invited him to speak. Quipping that he usually prefers to speak standing out of respect, but on this occasion the cameraman had asked that he sit, His Holiness began:

"Brothers and sisters, wherever I go I consider myself just a human being, one of the 7 billion. We all want peace and joy, but we face a lot of problems, many of them of our own making. Where we stress differences of nationality, race, culture and religion we forget that at a deeper level we are all equally human beings. So I always emphasise our need to recognise the oneness of humanity and our need for solidarity. We need solidarity to ensure peace and freedom.

"As a Buddhist monk I don’t usually pay much attention to sensory pleasures like music, but I really appreciated the performance of these singers here just now. Listening to them I felt brought about a sense of solidarity among us, reminding us of the oneness of humanity and that the message of all our religious traditions is love, tolerance, forgiveness and self-discipline. This is why I believe that despite differences in philosophical outlook we are all spiritual brothers and sisters."

There followed a spellbinding performance of Chopin by noted pianist Janusz Olejniczak that was enthralling to both the eyes and ears.

A short distance away from City Hall, His Holiness and the Mayor visited the City Museum of Wroclaw and viewed an exhibition, ‘Forgiveness and Reconciliation’ dedicated to Cardinal Kominek, an unrecognized father of Europe. In the course of the visit His Holiness interacted with a group of schoolchildren. Among them a young boy greeted him as a recipient of the Order of Smiles, an award given by children to adults distinguished in their love, care and aid for children, which he received in 1993.

Outside the museum, both His Holiness and the Mayor gave short speeches. His Holiness, recalling the great violence of the 20th century, urged that if the 21st century is to be different, in future solutions to problems must be sought through meaningful dialogue in a spirit of forgiveness and reconciliation. He repeated how impressed he is by the spirit of the European Union which places the common interest over narrower national interests. He asked his young listeners:

“What do you think? It will be you young brothers and sisters who can build a more peaceful world and it will be you who benefit from it. I don’t expect to live to see it.”

Back in the Museum, Jacek Zakowski (Polityka) interviewed His Holiness, asking him to compare his life as a refugee to those pouring into Europe. His Holiness stressed that the long-term solution is for peace to be restored to the lands these people are fleeing. In the short term, however, they must be given shelter. The children need education and the youth training that will equip them when they eventually return home to rebuild their countries. He pointed out that the prayer and aim of Tibetan refugees has always been to return to their homeland. Asked if that was the natural feeling of a refugee, His Holiness answered, “Yes”.

He talked about how problems developed in Tibet in the mid to late 1950s culminating in his escape to India and becoming a refugee. He reiterated that since 1974 Tibetans had decided not to seek independence and confirmed the support that their Middle Way Approach had received among Chinese writers and intellectuals.

Zakowski took issue with His Holiness’s position that it must be possible to reach out to terrorists, to listen to them and reason with them, stating that many people think it’s easier to kill them. “If you kill 100,000, will that solve the problem?” His Holiness retorted. “Won’t it just stoke more ill-feeling and provoke further violence? We have to use our intelligence and find a human solution. When scientists tell us that basic human nature is compassionate, that’s a source of hope.”

After lunch at the traditional Polish Pod Freda Restaurant, His Holiness visited the Depot History Centre, which opened just five days ago on the site of the 1980's Solidarity protests. Of the 250 people present most were students who welcomed His Holiness and invited him to speak before putting their questions to him.

“Young brothers and sisters, it’s important to remember what we have in common physically, mentally and emotionally as human beings, because today humanity is facing an array of problems. None of us want problems and yet we seem to bring them about through short-sightedness, focussing only on one aspect rather than looking at the whole reality. We need to use our intelligence to the full and take a wider perspective. Instead of being despondent, it’s important to keep your spirits up and work for justice and freedom.”

His Holiness told them that he’d come again to Wroclaw because his friend the Mayor had invited him. Of people who have impressed him he mentioned Solidarity leader and Nobel Peace Laureate Lech Walesa, but also included scientists. He said it was scientists, for example, who warned of climate change that has become such a threat.

The students and local Solidarity representatives presented him gifts and the students requested him to write in their memorial book. His Holiness posed for photographs with the audience before returning to his hotel.

link with photos: http://dalailama.com/news/post/1459-history-forgiveness-and-reconciliation-in-wroclaw-european-capital-of-culture-2016

Q&A with the Dalai Lama

Question: How do you view yourself?

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

Question: Will you be the last Dalai Lama?

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

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

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

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

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

Question: What are your commitments?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Original link: http://dalailama.com/biography/questions--answers

Why The Dalai Lama Matters: His Act of Truth As the Solution for China, Tibet and the World

By Robert Thurman

His Holiness the Dalai Lama is an extraordinary example of a life dedicated to peace, communication, and unity. What he represents, and what he has accomplished, heals and transcends the current tensions between Tibet and China.

Why the Dalai Lama Matters explores just why he has earned the world’s love and respect, and how restoring Tibet’s autonomy within China is not only possible, but highly reasonable, and absolutely necessary for all humans to have a peaceful future.

In the few decades since the illegal Chinese invasion of Tibet, Tibetans have seen their ecosystem destroyed, their religion, language, and culture repressed, and systematic oppression and violence against anyone who dares acknowledge Tibetan sovereignty. Yet, above it all, the Dalai Lama has been a consistent voice for peace, sharing a ‘Middle-Way’ approach that has gathered accolades from the Nobel Peace Prize to the Congressional Gold Medal. Modeling this peaceful resistance shows the world that nobody is free unless everybody is free—and that a solution exists that can benefit all parties, not just one. And more than just his nation has taken notice. His inter-religious dialogues, honest, humble demeanor, and sense of compassionate justice sets him apart in a world at war with itself.

Robert Thurman, renowned Tibetan scholar, president of Tibet House, and longtime personal friend of the Dalai Lama, presents a bold, reciprocal five-point plan for establishing Tibet’s genuine autonomy within China, letting China renew its image with the world by allowing the Dalai Lama to guarantee freedom for his people. When China changes policy and lets Tibetans be who they are, Tibet can, in turn, join with China in peaceful coexistence.

Why the Dalai Lama Matters is not merely a book about Tibet or the Dalai Lama. It is a revealing, provocative solution for a world in conflict, dealing with the very fundamentals of human rights and freedoms. By showing the work that the Dalai Lama has done on behalf of his people, Thurman illuminates a worldwide call-to-action, showing that power gained by might means nothing in the face of a determined act of truth.

Why the Dalai Lama Matters

original link and photos: http://dalailamamatters.com

Long-Life Offering to His Holiness the Dalai Lama

Thekchen Chöling, McLeod Ganj, Dharamsala, HP, India, 20 July 2015 - To begin with this morning, His Holiness the Dalai Lama took his seat below the Tsuglagkhang to observe debates performed by monks and nuns from Nepal. They came from Kopan Monastery, Shelkar Chöde, Chuwar Gaden Dropen Ling, Shri Chusang Gompa, Samtenling Drubgön, Thukje Chöling, Serkong Gaden Jamgonling, and Gosok Phuntsok Chöling, as well as two nunneries, Kyirong Thukje Chöling and Kopan Khechö Gakyil Ling.

They also submitted a report of their studies and activities. His Holiness commended them, noting that 40 years ago he had advised that even monasteries engaged mostly in performing rituals and nunneries should introduce programs of study. He told them that they not only need to study, reflect and meditate, they also need to integrate what they know in practice.

From the throne in the Tsuglagkhang, His Holiness announced that eleven different organizations had submitted requests to make a Ten-shug or Long-Life Offering. They included the Gelug Association of Nepal, the Tibetan Youth Congress, people of U-Tsang province, Shang Gaden Chökhor Ling, the Taglung Kagyu Tradition, the Tibetan Women’s Association, the Guchusum Movement, the Ngari Chithun Association, the Lodrik Association of Pokhara, Nepal, the Middle Way People’s Association and the Himalayan Buddhist Cultural Society. Since there was insufficient time for each of them to make a separate offering, they had all been brought together today.

“Today, the fourth of the sixth Tibetan month, is when we celebrate the Buddha’s first teaching,” His Holiness told the packed crowd. “He manifested as an emanation body, which can be seen by ordinary people, and lived the life of a prince. Once he’d seen the four signs - birth, aging, sickness and death - he renounced the royal life and undertook austerities for six years. Meditating on selflessness he attained enlightenment and then sharing what he’d experienced with others, he revealed the path.

“There were three Turnings of the Wheel of Dharma. In the first the Buddha taught the Four Noble Truths, in the second the Perfection of Wisdom and in the third the nature of the mind and Buddha nature. While the first Turning of the Wheel took place in public, the second was revealed only to a select group of disciples.

“Today, commemorating the First Turning of the Wheel of Dharma is an auspicious day. I’ll give a long-life empowerment related to the White Tara Wish-fulfilling Wheel, and along with that we’ll conduct a ceremony for generating the awakening mind. After that you can perform the long-life offering.”

His Holiness spoke about the Tibetan Buddhist tradition having its origins in the Nalanda tradition, which was characterized by a sceptical analysis of the teachings. This was in accord with the Buddha’s own advice to his followers not to accept his teaching out of reverence for him, but only once they had convinced themselves of its integrity through analysis. He said that while the Tibetan word ‘chö’ has a connotation of transformation, the Sanskrit term ‘Dharma’ has a sense of restraint, withholding and protection.

He pointed out that all 7 billion human beings alive today want happiness and don’t want suffering. And yet today’s education systems seem to be dedicated only to material development, which is inadequate. What we need in addition, he said, is a sense of inner peace, mental peace. To achieve that we need to counter our disturbing emotions which are among the factors that destroy it. His Holiness suggested that although circumambulation and prayer have value, they won’t help us overcome ignorance. Only wisdom and intelligence can do that. Although love and compassion are common to all religious paths, only Buddhism teaches a wisdom that overcomes the ignorance that involves a misconception of reality.

“In their report downstairs just now the monks and nuns from Nepal referred to an ongoing dialogue between Buddhism and science. I prefer to talk about a conversation involving Buddhist science and modern science. Where quantum physics says things lack any objective existence, for example, the Mind Only school says nothing has any external existence. What I wonder is whether such an understanding in a quantum physicist’s mind has any effect on his or her disturbing emotions?

“Tibetan Buddhism is vast and profound, but we should cultivate it on the basis of understanding, not on the excuse that it is what our parents believed. When Mao Zedong told me that religion is poison, I think he was referring to following religion with blind faith.

“For forty years or so, I’ve urged monasteries where there was no tradition of study to introduce it. These days I urge lay people to study too and increasingly many are doing so. The Nalanda tradition placed emphasis on logic and epistemology, which deals with the nature, sources and limits of knowledge. We Tibetans have kept it up. This is our treasure; it can be a treasure for the world too.”

His Holiness expressed gratitude for the kindness Tibetans have received from the Himalayan peoples. The many monks who have joined the re-established Tibetan monasteries have derived benefit themselves, but have also been helpful to the tradition. He mentioned Gyumey Lama Umzey, Gyen Lobsang, Shartse Abbot Jangchub Chöden, Chosphel Zotpa and Ganden Tri Rinpoche, Rizong Rinpoche as examples. He also recalled a story from the late Bakula Rinpoche’s childhood at Drepung Monastery in Tibet. When Rinpoche’s teacher scolded him for something Rinpoche apologised and asked to be excused because he came from a borderland. These days, His Holiness remarked, Ladakh is more like a central land.

“Although we are refugees,” His Holiness said, “we have preserved our traditions and shared them with the world.”

When he began to give the White Tara long-life empowerment, including a ceremonial generation of the awakening mind of bodhichitta, he remarked that if we are to put the vast and profound teachings of the Buddha into practice we need to have a long life. He advised that if we can it is important to maintain a clear mind from childhood.

“If you don’t die in the next couple of months, you may be able to create the causes for good rebirth. If you don’t die for the next couple of years, you might be able to create the causes of lasting happiness, “ he said.

The moment the White Tara empowerment was complete, the assembly began to perform the long-life offering. During the customary procession to present symbolic and actual offerings, about 1300 people from the 11 participating organizations passed through the temple, many of them looking eagerly towards the throne in hope of catching His Holiness’s eye. In the course of this happy occasion His Holiness remarked that while many regard their 81st year as unfavourable, for him it has been most auspicious. Long after he had returned to his residence, and despite the rain, people who had taken part in the ceremonies continued to sing and dance in the temple yard.

Original link with photos http://www.dalailama.com/news/post/1302-eleven-organizations-make-a-long-life-offering-to-his-holiness-the-dalai-lama

Teaching the Heart of Wisdom and the Commentary on the Awakening Mind

Tokyo, Japan, 12 April 2015 - The weather was bright once more today and, being a Sunday morning, the streets were relatively empty as His Holiness the Dalai Lama drove across Tokyo to the Showa Joshi Women’s University. People waiting outside to enter the Memorial Hall that was the venue for the teachings were taken by surprise to see him arrive in a car. Many bowed and then waved.

His Holiness took his seat punctually at 9.30 before a capacity audience of 2100. They included 370 Koreans, 120 Mongolians and about 1000 Chinese, mostly from Taiwan with some from the mainland.

“Since most of us customarily recite the Heart of Wisdom Sutra, we’ll have recitations in your various languages,” he announced at the beginning. “Today, let’s have the Korean monks and tomorrow the Japanese.”

After the Korean recitation, His Holiness invited the Chinese to do the same and 1000 voices chanted in steady unison. He explained that at the beginning of teachings he likes to recite the verse of homage from the ‘Ornament for Clear Realization’, in praise of the Perfection of Wisdom. He follows this with the verse of homage from Nagarjuna’s’ ‘Fundamental Wisdom’ in praise of the Buddha and his explanation of dependent origination.

“I’m pleased to see Japanese, Koreans, Mongolians, Taiwanese and Chinese here for these two days of teachings. This hall is part of the Showa Joshi Women’s University, which seems an appropriate setting to explain Perfection of Wisdom teachings, since they are often referred to as the mother of all Buddhas. I also understand that these teachings are being broadcast over the internet and will be available in 39 cinema halls elsewhere in Japan. Welcome to those of you joining us there. The Buddhas teachings refer to phenomena as being like an illusion, so there’s a reminder of that as you pay attention to teachings from an illusion like image of me.”

His Holiness clarified that he would briefly explain the ‘Heart of Wisdom’ and the ‘Commentary on the Awakening Mind’ whose explicit meaning is wisdom. He pointed out that the Madhyamaka view of emptiness combined with the awakening mind of bodhichitta is the antidote to the obstructions to knowledge. He also expressed an intention to read the middle volume of Kamalashila’s ‘Stages of Meditation’, which is apt because it contains a complete survey of the path with special emphasis on concentration and special insight. He also mentioned that tomorrow he intends to give an empowerment and permission of Avalokiteshvara as well as an explanation of the ‘Three Essential Moments’.

Starting with his customary introduction to Buddhism His Holiness said:

“In this 21st century all of us 7 billion human beings are the same in wanting happiness and not wanting to be miserable. This is true of us all, whether we are religious or not. Many of the problems we face we make for ourselves, because we are self-centred and tend to see things from a narrow, short-sighted point of view, which only increases our frustration.”

He said that although there is a stress on education in today’s world, it tends to focus on materialistic goals, preparing students for a materialistic way of life in a materialistic culture. Society all but ignores the mind’s contribution to being happy. We are inclined to anger and frustration because we are not at peace within. What we need is a grounding in inner values. All religious traditions emphasize love and compassion the idea of brotherhood and sisterhood and they take different philosophical approaches to that goal.

Religious traditions are either theistic, stressing a belief in a creator god, or non-theistic, and believing in causality instead. Among the non-theistic traditions, only Buddhism advocates the absence of an independent, intrinsically existent self, asserting that there is no self separate from the body and mind. He said that within Buddhism there is the Pali tradition and the Sanskrit tradition. Both teach about the three trainings in ethics, concentration and wisdom, but differ on how wisdom is defined.

The ‘Unravelling of Thought Sutra’ explains the three Turnings of the Wheel of Dharma. The first refers to the teachings recorded in the Pali tradition, while the second and third belong to the Sanskrit tradition. His Holiness clarified that during the first Turning of the Wheel, the Buddha taught the Four Noble Truths to do with suffering, its origin, its cessation and the path that are the foundation of his teaching. He went into some detail to explain their 16 characteristics, four characteristics of each truth. He focused particularly on understanding selflessness, the possibility of undermining ignorance and attaining a cessation of suffering. When an understanding of the 16 characteristics of the Four Noble Truths is applied in practice it gives rise to the 37 factors of enlightenment.

Coming back from lunch His Holiness explained that the Heart of Wisdom Sutra belongs to a collection of texts known as the Perfection of Wisdom teachings that in their most extensive form comprise the sutra of 100,000 lines in 12 volumes. In their briefest form they consist of one syllable, ‘ah’. The Heart of Wisdom is generally regarded as consisting of 25 lines. Their explicit meaning of the Perfection of Wisdom is emptiness of intrinsic existence and its implications for the truth of cessation.

“Nagarjuna describes the meaning of cessation as occurring when emptiness overcomes the destructive emotions.Khunu Lama Rinpoche on the other hand explained, and I prefer this, that the destructive emotions dissolve into emptiness. Whereas the Buddha expounded the meaning of emptiness during the second Turning of the Wheel, during the third, he introduced the clear light nature of the mind.”

His Holiness made clear that during his explanation of the Four Noble Truths, the Buddha referred to cessation and liberation in relation to an understanding of the selflessness of persons. One of the key points in the Heart of Wisdom is where it says:

‘Avalokiteshvara ... beheld those five aggregates also as empty of inherent nature.’

The key word also, which is absent from the Chinese translation, but is found in the Sanskrit original and its Tibetan translation, indicates the selflessness of phenomena in addition to the selflessness of persons. To say that persons and phenomena are empty of inherent existence is not to say they do not exist at all. The words in the sutra, ‘Form is empty’ refer to the ultimate reality of the object, while the words ‘emptiness is form’ refer to its conventional existence. This is reiterated by the statement: ‘Emptiness is not other than forms and forms are not other than emptiness.’

The reason for seeking an understanding of emptiness is, as Chandrakirti states in his ‘Entering into the Middle Way’, ‘All faults, shortcomings and disturbing emotions arise from the misconception of [an intrinsically existent] self.’ On the basis of such a misconception we grasp at the intrinsic existent of things and generate disturbing emotions towards them, which His Holiness quotes his friend, American psychiatrist, Aaron Beck as saying is 90% our own mental projection.

His Holiness quoted Nagarjuna saying that without understanding the selflessness of phenomena you can’t really understand the selflessness of persons. In conclusion he cited the Heart of Wisdom itself:

“All the Buddhas of the past, present and future have depended, do and will depend upon the perfection of wisdom. Thereby they became, are becoming and will become unsurpassably, perfectly and completely awakened Buddhas.’

Turning to Nagarjuna’s ‘Commentary on the Awakening Mind’, His Holiness gave a concise outline. In verses 4-9 the text refutes non-Buddhist points of view. Verses 10-24 repudiates the views of Buddhist lower schools of thought and verses 25-44 address the views of the Mind Only school. In verse 48 Nagarjuna shows that emptiness is the view that cuts off misconceptions at the root.

[48]
Therefore constantly meditate on emptiness:
The basis of all phenomena,
Tranquil and illusion-like,
Groundless and destroyer of cyclic existence.

From verse 63 there is an explanation of the Madhyamaka view, exemplified by verse 68:

[68]
The conventional is taught to be emptiness;
The emptiness itself is the conventional;
One does not occur without the other,
Just as [being] produced and impermanent.

From verse 72 the practice of generosity and the cultivation of the awakening mind of bodhichitta are described, showing how understanding of emptiness becomes a motive factor for developing bodhichitta. Then, from verses 76 - 85 is an account of how to develop the practice of exchanging self and others. At which point, His Holiness announced:

“That’s all for today. Good night. We’ll meet again tomorrow.

link to original article with photos http://dalailama.com/news/post/1264-teaching-the-heart-of-wisdom-and-the-commentary-on-the-awakening-mind