Dalai Lama's Long-Life Ceremony

Offering of a Long-Life Ceremony to His Holiness the Dalai Lama

Thekchen Chöling, Dharamsala, India - An estimated 7500 people packed the Tsuglagkhang, the Main Temple and Yard adjacent to His Holiness the Dalai Lama’s residence this morning to participate in offering prayers for his long-life. The route from the palace gate to the temple through the yard and the temple itself had been richly decorated with garlands of flowers and bouquets. The pillars were painstakingly wrapped in coloured cloth. Tashi Shölpa, Gyal Shay and Lhamo dancers welcomed His Holiness as walked from his residence.

Inside the temple, which was filled with monks, sat representatives of Tibet’s religious traditions: from the Bön tradition, Menri Lopon Trinley Nyima Rinpoché; from the Geluk tradition, Jangtsé Chöjé, Gosok Rinpoché and Ganden Tri Rinpoché, Jetsun Lobsang Tenzin; Head of the Sakya tradition, Sakya Trizin, Ratna Vajra Rinpoché; also from the Geluk tradition, Sharpa Chöjé, Lobsang Tenzin; from the Karma Kagyu tradition, Situ Rinpoché; and from the Nyingma tradition, Ringu Tulku.

To the right of His Holiness’s throne, behind Ganden Trisur, Rizong Rinpoché, sat the Abbots of Sera, Ganden, Drepung, Tashi Lhunpo, Gyumé and Gyutö Monasteries, while to the left sat serving and retired Kalöns.

His Holiness greeted them with a broad smile when he arrived, before taking his seat on the throne. Looking out over the audience he saw six monks from Thailand and directed that they be seated with the Abbots on the dais.

The ceremony, conducted by monks from Namgyal, Gyutö and Kirti Monasteries began with a prayer invoking the former incarnations of Avalokiteshvara in India and Tibet composed by the late Trulshik Rinpoché. Next, the ‘Praise to the 17 Masters of Nalanda’ was recited. The offering requesting His Holiness’s long life was a rite focussed on Amitayus by the Fifth Dalai Lama and belonging to the collection of his Secret Visions. Its performance had been recommended by Nechung, the State Oracle, during the customary New Year trance and was offered by the Central Tibetan Administration (CTA) and the People of Tibet.

At a certain point in proceedings, after the dispatching of the five dakinis, the Nechung Oracle and the oracles of Dorje Yamakyong, Nyenchen Thangla, and Kharak Khyung Tsün approached His Holiness in trance, dancing and offering prayers. They were followed by the representatives of Tibet’s religious traditions who paid His Holiness their respects and offered prayers. Tsog was offered to him.

Sikyong Dr Lobsang Sangay stood with Sakya Trizin as he made the mandala offering and recited from memory a long supplication to His Holiness to live long. The supplication mentioned that he has been inconceivably kind to the Tibetan people and has taught all over the world. He has encouraged harmony among the world’s religious traditions, the protection of the environment, and the preservation of the Tibetan cultural heritage. He has advocated non-violence. He has presented the knowledge contained in the Kangyur and Tengyur collections in terms of philosophy, science and religion and promoted secular ethics for the benefit of all.

The supplication ended, “May your life be as firm as an indestructible vajra, may the Tibetan people be reunited and may you return to Tibet to sit on the Lion Throne in the Potala Palace. Please guide us from life to life. We request you accept our prayer.” With that the Sakya Trizin presented a statue of Amitayus to His Holiness, followed by trays bearing the eight auspicious emblems, the seven symbols of royalty and the eight auspicious substances.

The religious heads and dignitaries from the CTA offered silk scarves.

His Holiness addressed the gathering. “People from the Three Provinces, representatives of our spiritual traditions and protector deities oath-bound at the time of King Trisong Detsen have made this Long-Life Offering—I’d like to thank you all.

“When I recently fell ill many people around the world, as well as inside and outside Tibet, prayed for me, and again I’d like to thank you all. Karma is such that if you haven’t done something, you won’t experience the consequences, nor will the consequences of someone else’s action ripen on you. However, because of close relations within a family and close links between teachers and students prayers between them can be effective. Those who prayed for me did so sincerely—I’m sure it will have been powerful and effective. Thank you.

“I can’t talk about my past lives, but in this life I became a monk and I’ve studied and practised, as Jé Rinpoché writes towards the end of ‘Dependent Arising: A Praise of the Buddha’:

“Becoming ordained into the way of the Buddha

by not being lax in study of his words,

and by yoga practice of great resolve,

this monk devotes himself to that great purveyor of truth.”

His Holiness described his deep respect for the 17 Masters of Nalanda. He observed that there had earlier been a praise for the ‘Six Ornaments and Two Supremes’, which overlooked several masters whose works were influential in Tibet. Consequently he composed his ‘Praise to the 17 Masters of Nalanda’ and encouraged the study of their respective treatises.

“I’ve given serious thought to emptiness,” he continued, “thanks to the encouragement of my debate assistant Ngodup Tsognyi. Later, when I reported to Kyabjé Ling Rinpoché my experience as a result of contemplating the Second Dalai Lama’s ‘Songs of the Correct View’, he remarked, ‘Before long, you’ll be a ‘space-yogi’. As Choné Lama Rinpoché put it, ‘It’s because of my teachers’ kindness that I have anything to say about emptiness, the luminous nature of the mind and bodhichitta’.

“As far as bodhichitta is concerned, I found my mind was transformed as a result of hearing Khunu Lama Rinpoché’s explanation of ‘Guide to the Bodhisattva’s Way of Life’ in 1967. I’ve gained some experience of the view of emptiness and the extensive path of bodhichitta and I’ve shared it with others because I’ve seen them to be beneficial. I continue to generate bodhichitta on a daily basis and reflect on what Shantideva wrote:

"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.

If I do not actually exchange my happiness

For the sufferings of others,

Not only shall I not attain the state of a Buddha

Even in cyclic existence I shall have no joy.

As long as space endures,

As long as sentient being remain,

Until then, may I too remain

And dispel the miseries of the world.

“In this life I’ve been able to serve the Tibetan people and the Tibetan tradition and I’ve been able to show others how helpful an altruistic mind can be. Predatory animals only kill when they are hungry, but human beings do harm to each other on almost any pretext. In such a context we need to be more altruistic.”

His Holiness quoted the Buddha’s advice: ‘As the wise test gold by burning, cutting and rubbing it, So, bhikshus, should you accept my words—after testing them, and not merely out of respect for me.’ He observed that only the Buddha encouraged such a sceptical, reasoned approach. He noted that in his first round of teachings, the Buddha explained the Four Noble Truths and the 37 Factors of Enlightenment. During the second round he clarified the Perfection of Wisdom and in the third round he revealed the clear light nature of the mind, which is the basis for tantric practice. Thus, the Buddha gave his teachings in a progressive way.

Referring to his three commitments, His Holiness remarked that as a simple human being himself, he is committed to serving humanity. As a Buddhist he is committed to promoting harmony amongst religions, which as a result of its longstanding traditions of ahimsa and karuna (non-violence and compassion), flourishes in India. The aim of all religious traditions is peace. Thirdly, as a Tibetan, His Holiness reported that he has done his best to educate Tibetans in exile. Although it’s been difficult for him to be very effective in Tibet, in exile he has done what he could to support and enrich Tibet’s cultural heritage.

“Buddhism in Tibet is a complete tradition,” he asserted, “including the Fundamental Vehicle, the Universal Vehicle and Tantra. Shantarakshita, a philosopher and logician, established Buddhism in the Land of Snows. Sakya Pandita followed his lead when he wrote the influential ‘Treasury of Logic and Epistemology’. It’s on the basis of this that we’ve had successful and mutually beneficial interaction with modern scientists. I’ve made some contribution to general well-being over the last 60 years, but the unflinching spirit of the people in Tibet has been my inspiration. It’s because of them that we’ve been able to keep our culture alive.

“The First Dalai Lama, Gyalwa Gendun Drup, who lived to be 84, had no wish to be born in a pure land. Since I have the opportunity to benefit beings, it will be good if I’m able to live longer. I make prayers to him for his blessing that I may live another 10-15 years.

“Once I had a dream that I was swimming, even though I can’t swim, and Palden Lhamo was riding on my back. She remarked, ‘There’s no doubt you’ll live till you’re 110 years old.’” Applause rippled through the temple. “Other people too have dreamt that I may live till I’m 113. As I told people in Ladakh, what would you prefer, that you keep asking me to come here and there, or that I live long?

“People and gods have made this Long-Life Offering. I’m sure it will have a positive effect and I hope I will live to 110.”

Several auspicious prayers were recited as former and serving cabinet ministers paid their respects to His Holiness, concluding with the ‘Words of Truth’.

original link & photos: https://www.dalailama.com/news/2019/offering-of-a-long-life-ceremony-to-his-holiness-the-dalai-lama

Dalai Lama at the Inauguration of the First Scholarly Conference on Kalachakra

Inauguration of the First Scholarly Conference on Kalachakra

Thekchen Chöling, Dharamsala - In the cool, clear morning air, as the sun rose over the mountains into a cloudless blue sky, His Holiness the Dalai Lama walked from his residence to the Kalachakra Temple early today. Smiling faces, many of them from Russia, greeted him as walked through the garden. He saluted the statue of the Buddha in the main temple before entering the Kalachakra Temple and taking his seat.

The Secretary of Namgyal Monastery welcomed everyone to the start of the First Conference on Kalachakra for Scholars of all Tibetan Traditions. Monks of the Monastery sitting in orderly rows chanted verses in praise of the Buddha followed by the Praise to the 17 Masters of Nalanda. Tea and sweet rice were served.
               
“How many scholars have come from elsewhere?” His Holiness wanted to know. The answer was twenty.

“I’ve been quite unwell,” he said. “I came back from Delhi on 8th April feeling fit, but on 9th I was out of sorts, so I returned to Delhi for treatment. It turned out that my illness was not so bad, but I found the treatment tiresome. Now I’m well again, but I need to rest and relax. My staff keep telling me I need to reduce my schedule, so generally I’ll only meet people every other day.”

The Abbot of Namgyal Monastery, Thomtog Rinpoché, who is also Chairman of the Namgyal Monastery Education Society, introduced the occasion. He welcomed His Holiness and Samdhong Rinpoché to this First Conference on Kalachakra. He clarified that the name Shri Kalachakra refers to the union of bliss and emptiness arisen in the form of a deity. Shakyamuni Buddha first taught about this in the form of Kalachakra. The teaching was then taken to Shambhala.

“Scholars from all Tibetan Buddhist traditions, Nyingma, Sakya, Kagyu, Geluk, Jonang and Butön have written extensively about Kalachakra,” he explained. “The tradition is alive. Jé Tsongkhapa regarded the Kalachakra as an authentic tradition and practised the Six Yogas. Jamyang Chöjé, founder of Drepung Monastery, records that Jé Rinpoché had a vision of Kalachakra. Later, the 7th Dalai Lama, Gyalwa Kalsang Gyatso, composed an extensive sadhana and instigated its practice in Namgyal Monastery. His Holiness the Dalai Lama has given the Kalachakra Empowerment to hundreds of thousands of people around the world. Consequently the complete practice remains intact.

“As followers of Jé Rinpoché it is our responsibility to practise the teachings of the Buddha as he and his followers have done. We regard this conference as an offering of practice.

“In a Prayer he composed for His Holiness the Dalai Lama’s long life called ‘The Melody of the Nectar of Immortality’, Jamyang Khyentsé Chökyi Lodrö referred to him as a human manifestation of Kalachakra:

Kulika Pundarika, skilled and perfect exponent of the Kalachakra,

With its inseparable outer, inner and alternative cycles,

Has appeared in the land of Tibet in the form of a spiritual friend:

You who are in essence the original Buddha, Kalachakra—I pray for your long life!

“I too pray that His Holiness may live long, that his propitious wishes may be fulfilled and that the Tibetan people may once again be reunited. May all attain the state of Kalachakra.”

The Principal of the Namgyal Monastery School then outlined the procedure whereby representatives of various traditions, Nyingma, Sakya and Geluk, the Bokar Kagyus, Jonangpas, and a Geshé from Zhalu Monastery, as well as a representative of the Astro Department of the MenTseeKhang will make their presentations over three days.

His Holiness was invited to speak:

“I regularly say how important it is for us to be 21st century Buddhists. In the past in Tibet, people of all three provinces were Buddhist. Even the Bönpos studied Buddhist texts. Buddhism spread right across the land and people placed great faith in rituals and prayers. But what are the true characteristics of the Buddha’s teachings? In India there were the practices of concentration and insight or analysis (shamatha and vipashyana), in addition to which the Buddha taught about causality and dependent arising. He taught how to transform the mind on the basis that a disciplined or calm mind is happy whereas an unruly mind is not.

“Explanation of the Four Noble Truths with their 16 characteristics and the 37 factors of enlightenment is common to the Foundational and Great Vehicles. They were laid out in the first round of teachings and explained more elaborately in the second.

“Yesterday, I met with some Indian scholars who asked in the course of our conversation why it is that although the harmful effects of smoking are well-established, some people persist in doing it. I suggested that it is because we have different levels of understanding. To start with you may hear or read about something, but you’ll only really begin to understand it if you think about it. Reflection generates a deeper understanding, but only by focussing on what you’ve understood will you reach conviction. At that point you’ll be able to explain to others what you’ve understood on the basis of your own experience. This is why in terms of Buddhist practice we stress the importance of study, critical reflection, and meditative practice.

“We take refuge in the Buddha, Dharma and Sangha without really knowing what the Buddha is. We need to think about how enlightenment is gained on the basis of the Two Truths, on overcoming the misconception of true existence. All religious traditions teach about love and compassion from different point of view, but the Buddha taught us to use reason and to think about dependent arising. This is how to uproot the causes of suffering. He taught that the more you exercise reason, the more you’ll understand and the deeper your conviction will be. This is what Nagarjuna did and consequently what he wrote attracts the admiration of scientists today.”

His Holiness noted that there is a practice of maintaining a pure vision of the Lama, but Jé Rinpoché stated that if the Lama teaches something that is at variance with the classical texts, you should challenge it. According to the Nalanda Tradition even the words of the Buddha are subject to analysis. For example, when we come across the Buddha’s advice that the five psycho-physical aggregates are like a load borne by the self, we have to ask why he taught that. The Buddha himself counselled, "As the wise test gold by burning, cutting and rubbing it, so, Bhikshus, should you accept my words—only after testing them and not merely out of respect."

“When I give someone a statue of the Buddha I describe him as a thinker and scientist of ancient India, someone whose teaching can be understood through reason, investigation and experiment—and by setting it against our own experience.

“Here in exile I encouraged nuns to study and to seek the highest qualification, which prompted some surprise among older monks in the monasteries in the South. However, I reminded them that the Buddha offered full ordination equally to monks and nuns, so why should they not also study to the same level? Consequently we now have Geshé-mas and even lay people are showing an interest in study.

“As far as the Kalachakra is concerned, one question that has to be asked,” and His Holiness laughed, “is where is Shambhala? It seems it may not be in this world, but we have to read the texts carefully. I have to admit I sometimes find what is written in the Jataka Tales hard to believe. Maybe some of them exaggerate. However, I don’t have such doubts about what we find in the Heart Sutra—‘Form is empty, but emptiness is form. Emptiness is not other than forms and forms are not other than emptiness.’

“Quantum physicists talk about the observer effect—that the mere observation of a phenomenon inevitably changes that phenomenon. The Mind Only School states that phenomena are the creation of consciousness. The Middle Way School declare that just because something is not found under analysis that doesn’t mean it does not exist; it can still exist in conventional terms.

“Disturbing emotions arise from our exaggerated outlook, our distorted view of reality that conceives of true existence.

“If we can explain the Buddha’s teachings in terms of the ground reality and the path that culminates in the resultant state they will survive for centuries.”
As far as the Kalachakra tradition is concerned, His Holiness stated that the monks of Jonang Monastery and the followers of Butön Rinpoché were the main upholders of the tradition. In Tibet, Panchen Palden Yeshé was said to have visited Shambhala and brought a huge grain back to Tashi Lhunpo. There were Indian masters who did not accept the Kalachakra tradition and it seems Rendawa did not either. His Holiness emphasised that it’s necessary to study and put what you understand into practice and see whether you have a genuine experience.

With regard to the Six Branch Practice of Kalachakra, the Jonangpas still maintain the practices for day and night and gain the signs in relation to them. His Holiness mentioned a special practice for fixing the gaze on the mid-brow that Kalu Rinpoché showed him. He alluded to the practice of bliss and empty-form in relation to Kalachakra, as well as the four empty states of which the fourth is the empty state of clear light. He recalled that where the Buddha’s second round of teachings explains in detail about cessation, in the third round he spoke of the mind of clear light.

Finally, His Holiness remarked that whereas some people claim that building temples and monasteries amounts to building the Dharma, Vasubandhu was straightforward in stating that the survival of the Buddha’s teaching depends on study and practice.

“It’s one thing to study the scriptural teaching, but it has to be augmented by realization within yourself. That’s the only way to ensure the teaching will survive—keep up what you’re doing and explain this to others.”

His Holiness was escorted from the temple by the Abbot and Disciplinarian of Namgyal Monastery. At the bottom of the temple steps he climbed into a car and drove back to his residence.

original link & photos:  https://www.dalailama.com/news/2019/inauguration-of-the-first-scholarly-conference-on-kalachakra

The Dalai Lama Visits the Bodhi Tree

Participating in Prayers by the Bodhi Tree
January 17, 2018

Bodhgaya, Bihar, India - His Holiness the Dalai Lama left the Tibetan Monastery under a sunlit blue sky this morning. He drove the short distance to the Mahabodhi Stupa, where the Great Prayer Festival of the Nyingma Tradition began today. This was His Holiness's third visit to the Stupa during his current stay in Bodhgaya. Once more he stepped through the stone railings surrounding the inner circuit on the west side next to the Bodhi Tree and walked round to the inner sanctum, where he paid his respects before the statue of the Buddha and lit a lamp. He then completed his circumambulation, smiling and waving to people gazing through the railings, and took his seat facing the Bodhi Tree and the Seat of Enlightenment. To his left sat Lamas like Kathok Getse Rinpoche and to his right the current Ganden Tripa and his predecessor and others. Hanging before them were two thangkas depicting the fourteen Dalai Lamas.

In association with the ongoing Prayer Festival Namgyal Monastery had organized a collection of prayers and praises to be recited in gratitude to the line of Dalai Lamas. They began with a praise to the Buddha known as a ‘Daily Practice in Three Parts' and continued with Tsongkhapa's ‘Praise to the Buddha for Teaching Dependent Arising', the ‘Supplication to the Buddha known as Drumbeat of Truth', the ‘Praise to the 17 Masters of Nalanda', the ‘Clouds of Ambrosial Blessings' by Trulshik Rinpoché, which reviews the qualities of the line of incarnations of Avalokiteshvara that include the Dalai Lamas, the ‘Invocation of Buddhas and Bodhisattvas' with its associated rite of ablution, the ‘Cloud of Offerings', the ‘King of Prayers' (the Samantabhadra Prayer), the ‘Invocation of the Dharma Protectors of Tibet, the ‘Sages' Song of Truth—a Prayer for the Spread of the Teachings without Sectarianism', the ‘Words of Truth' and the ‘Prayer for the Flourishing of the Dharma' by the Buddha.

The whole recitation was concluded with a verse composed by His Holiness :

May whatever is undertaken by those malevolent beings—

Be they visible or invisible—who due to their perverse aspirations

In the past, are hostile to the Buddhist teachings,

Be uprooted by the truth of the Three Jewels.

Back at the Tibetan Monastery His Holiness met with a group of 170 professionals from all over Vietnam.

“Whatever your specific occupation, whether it brings benefit or does harm depends on your motivation,” he told them. “If you’re self-centred, working as a teacher may seem to be good, but the reality may be different. As I said, everything depends on your motivation. The Buddha always emphasised that we need to purify our minds, so we need to analyse what kinds of mental state are helpful and which bring us trouble.

“Mental afflictions like anger, hatred and jealousy are harmful because they disturb our peace of mind. Medical researchers have also observed that constant anger and fear undermine our immune system. To reduce anger we need patience and tolerance, but the most effective step is to cultivate warm-heartedness. In addition, it’s important to think about the oneness of humanity—how we are all the same in being human. Because I think of myself as just another human being, with nothing special or different about me, whoever I meet I also think of similarly as another human being, no matter what their race, faith or nationality might be.

“Buddhists accept the idea of life after life and the key to achieving a good rebirth in the future is to lead your present life in a meaningful way. And that entails doing no harm and being of help to others.”

original link & photos: https://www.dalailama.com/news/2018/participating-in-prayers-by-the-bodhi-tree

Dalai Lama Says Restrain Yourself from Extreme Self-Centredness

‘Thirty-seven Practices of Bodhisattvas’ and Avalokiteshvara Preparation

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Dalai Lama Says to Check Your Motivation

Avalokiteshvara Permission, Long Life Offering and Conclusion of Kalachakra Empowerment

Bodhgaya, Bihar, India, 14 January 2017 - Crowds two or three metres deep lined the road as His Holiness the Dalai Lama made the short journey from Namgyal Monastery to the Kalachakra Temple hoping to catch a glimpse of him once again this morning. The Sikyong, Parliamentary Speaker and Chief Justice, for the CTA, and a representative of the sponsors accompanied him from his car to the stage. Once again he acknowledged the audience, the eminent Lamas on the stage and in the temple inspected the Kalachakra sand mandala, before taking his seat on the throne.

“Usually at the end of a series of teachings like this we do a White Tara Longevity Empowerment,” His Holiness told the gathering, “but on this occasion I thought we might do a Chenresig permission from Tagphu Rinpoche’s cycle of visions. It’s called Avalokiteshvara Sarvadugati Parishodana. It’s said that every time you receive this, one rebirth in the lower realms is averted. I received it from my tutors, first from Tagdag Rinpoche and later again, as a result of a dream I had, from Trijang Rinpoche. While I do the preparation, you can recite ‘Manis’.

“There are different explanations of Om Mani Padme Hum, but in general Om is the opening syllable while Mani means jewel and indicates the awakening mind of bodhichitta. Just as a jewel fulfils people’s wishes, so bodhichitta benefits beings. Padme means lotus and indicates wisdom, the ability to discern right from wrong and how things are to a broad extent—how things are impermanent, in the nature of suffering and so on. Padme also indicates the ability to understand emptiness. In terms of the result, Mani gives rise to the Form Body. The wisdom of the Buddha always abides in emptiness, seeing the diversity of things and aware of their suchness. The lotus, indicating wisdom, gives rise to the Truth Body. Wisdom and bodhichitta, lotus and jewel, are combined in enlightenment.”

His Holiness began the permission by performing a ritual to mollify any hindering forces. The Sikyong Dr Lobsang Sangay came forward to offer a mandala, accompanied by his young daughter.

His Holiness took the opportunity to give a reading transmission of the Kalachakra Six Session Yoga compiled at his instigation by his ordination master, Kyabjé Ling Rinpoche. Copies of this in Tibetan and English translation had been distributed earlier. His Holiness advised that it is good to clean the room before reading the verses. He added that if you have images of the enlightened ones, it’s fine to set them up, but images are not something to get excited about or to boast about. He recalled that Milarepa had no images in his retreat cave, in fact no possessions at all—and he attained enlightenment in that life.

“We’ve been going through teachings for the last few days,” His Holiness observed. “Check your motivation. Don’t let yourself become preoccupied with things of this life or even of the next. Don’t settle for finding peace for yourself alone either. Reflect on the difficulty of finding this human life, how things are impermanent and that cyclic existence is in the nature of suffering. Take refuge in the Three Jewels, develop a determination to be free of cyclic existence, generate bodhichitta and think about how we are beset by wrong views that can be overcome.

When it came to His Holiness’s name mantra, he said that he had received it from Kyabjé Ling Rinpoche and now the audience had heard it from him.

Resuming the permission, His Holiness explained that it related to Khasarpani Avalokiteshvara with Green Tara to his right and Ekajati to his left.

He observed that humans are social beings, and while the intelligent thing to do is to try to help each other, we tend instead to work only for our own benefit. Nowadays, however, we do not live in isolation. Bodhichitta is about taking responsibility for each other’s welfare. He stressed that although all religious traditions teach about love and compassion, concern for others is not just a religious attitude, it’s of practical value.

“There will be change in Tibet,” His Holiness declared. “Tibetans who came here to attend the Kalachakra Empowerment were called home. Some officials in Tibet referred to the Empowerment as illegal—according to what legal system, I wonder? What they said was just an opinion. Nevertheless, Tibetans were warned that if they didn’t return in time, they would face trouble or their relatives would face penalties. This kind of action contributes nothing to social harmony, it is just disruptive.

“I’m pleased that Tibetans continue to be good hearted and generous. Chinese and other people abroad tell me this is something they admire in Tibetans. It’s something for us to be proud of.

“With regard to inter-religious harmony, instead of focussing so much on being Nyingmas, Sakya, Kagyus or Gelukpas, we should remember that we all follow the same teacher, the Buddha Shakyamuni and that our traditions derive from the 17 Masters of Nalanda.

“We can pray that all sentient beings are blessed by Avalokiteshvara Khasarpani. As a commitment it would be good if you could recite 10,000, or 1000, at least 100, ‘manis’ every day.

“There my job is done. Now it’s up to Sakya Dagtri to lead the Long-Life Offering.”

After a moment’s reflection, His Holiness picked up where he’d left off:

“Usually there is a point in the ceremony when the Lama accepts the Long Life prayers offered to him. In fact, my prayer every day is to remain as long as space remains and as long as beings remain. In this life, someone who started as a small boy in a remote and secluded part of Amdo has now reached the age of 81 or 82. I can see what benefit I can offer to others. You Tibetans have a link to Chenresig and to me—I will continue to try to do my best to help you.

“I’ve been very moved by the story of the First Dalai Lama, Gendun Drup, who was a great scholar and adept. He lived to a ripe old age and when his disciples told him there was no doubt he would be born in a Pure Land, he told them that was not what he wished at all. He said he wanted to be where there were unprotected sentient beings, and that he’d be there to help them. I have to take rebirth and it would be better to do so in a place where I can serve others.

“You are making this Long Life Offering to me and praying ‘May you live 10,000 years’, but we know that’s not possible. However, my dreams and other indications have shown that I could live to be 113. I don’t know about that, but I think I can say I’ll live to be 100. So, be happy, be at ease.”

A magnificent Long Life Offering ensued, starting with a recitation of the Praise to the 17 Masters of Nalanda, followed by Trijang Rinpoche’s long eulogy of the garland of lives of the Dalai Lamas reaching back to the early Kings of Tibet and Buddhist masters in India. A ritual involving White Tara was then performed. The Nechung Oracle appeared in trance and there was a seemingly unending procession of people bearing offerings.

The last event of the morning was a ceremony to conclude the Kalachakra Empowerment 2017. Chairman of the Kalachakra Organising Committee, Kalon of the Department of Religion & Culture, Ven Karma Gelek Yuthok read a summary financial statement, noting that a full account would be posted on the Kalachakra 2017 website for all to see.

Actor Richard Gere, long-term student of His Holiness's, staunch friend of Tibet and Chairman of the Board of the International Campaign for Tibet was called on to say a few words:

"I don't think there's anyone here who fails to realise what an extraordinary opportunity this is, to be in Bodhgaya to be taking teachings from His Holiness, to be here with him, to spend these last many days with him and to become completely saturated in his kindness, his love and forgiveness. Hopefully we'll all walk away with a little more love, a little more kindness, a little more warmth in our hearts, a little more wisdom, a little more commitment to keep working very hard to transform our minds and our hearts.

"The great Milarepa once said that the real monastery is in our hearts, and the real Dalai Lama is in our hearts. The more time we spend with him, he completely saturates us with his wisdom and his compassion and his love for us. (Huge applause).

"It's not easy to get to Bodh Gaya, but those of us who made it here have to remember the Tibetans inside Tibet. They are really the focus of our love and compassion above all, above everything else. It's really all for them."

The Sikyong Dr Lobsang Sangay attributed the success of the event to His Holiness's leadership and example. He urged Tibetans in particular to pay close attention to His Holiness's advice, "In this day and age when violence is rife in the world, His Holiness not only preaches non-violence, he puts it into practice. We need to follow his example. May His Holiness soon return to Tibet, may freedom prevail in Tibet. Let us fervently pray that he may yet give the Kalachakra again on the ground in front of the Potala Palace in Lhasa."

Chief Minister of Bihar, Nitish Kumar, had come to Bodhgaya especially to take part in the concluding events for the Kalachakra Empowerment. He linked this to other celebrations that have taken place in the state in the past month, such us the anniversary of the birth of the 10th Sikh Guru, Gobind Singh.

He said the people of Bihar were honoured and privileged to have been able to assist the organising of His Holiness’s 34th Kalachakra Empowerment here in Bodh Gaya. This is the fifth time they have done so. He said His Holiness’s teachings unite people of different cultures and nationalities, while the Kalachakra Empowerment enhances love and compassion in the world. He prayed that His Holiness would live to 113 and looked forward to the Kalachakra Empowerment being held in Bodhgaya again in the future. He also thanked His Holiness for supporting his initiative to prohibit liquor in Bihar.

In his remarks, His Holiness said that after listening to the Chief Minister, he was optimistic about a revival of interest in Buddhism. He suggested that the Nalanda tradition could be revived by Biharis, even though many of the great thinkers of the past seemed to have come from South India. With regard to the Chief Minister’s request that he give the Kalachakra Empowerment in Bodhgaya again, he said he would have to convince him first that he wouldn’t catch a cold.

His Holiness commended the organising committee’s excellent preparations and efficient provision of facilities and arrangements. He said everything had gone very smoothly.

“The most important thing that each and every one can do is to cultivate a warm heart, to commit ourselves to developing a sense of bodhichitta and an understanding of emptiness.

“Finally, I’d like to thank all the Indian police and security forces who have worked efficiently to ensure my security during this event, I have particularly valued the fact that so many of them were happy to return my smile.”

Kalon Choekyong Wangchuk, Vice-Chairman of the Kalachakra Organising Committee, delivered a vote of thanks in Hindi.

link with photos: http://dalailama.com/news/post/1531-avalokiteshvara-permission-long-life-offering-and-conclusion-of-kalachakra-empowerment

Dalai Lama Gives Talk on Introductory Buddhism

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Dalai Lama Gives Introductory Talk on Buddhism

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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