Reaching the Same Goal from Different Paths - Thai Buddhists in Dialogue with His Holiness the Dalai Lama

New Delhi, India, 15th December 2012 - A significant and inspiring event took place today in New Delhi, capital of India the country where Buddhism originated 2600 years ago, when a group of Thai elders among nearly 50 monks and scholars met to engage in an inter-Buddhist dialogue with His Holiness the Dalai Lama. Discussants from the Thai side included Phrarajnyanakavi, Phra Dr Anil Sakya, Phra Paisal Visalo, Dr Seksan Presertkul, Dr Krissanapong Kirtikara and Dr Veerathai Santiprabhob, while His Holiness was accompanied by Prof Samdhong Rinpoche, Geshe Ngawang Samten, Geshe Lhakdor and Geshe Dorji Damdul. Nearly 300 lay Buddhists from Thailand listened rapt to their deliberations.

Words of welcome and respect were pronounced by a lady representative of the Buddhadasa Indapanno Archive that was influential in organizing the occasion. She mentioned His Holiness’s having been a spiritual friend to two Thai Elders and expressed the wish that relations between the Thai and Tibetan traditions should continue to flourish. She said the purpose of the dialogue was to strengthen faith in the Dharma; reinforce relations between Thais and Tibetans and to promote other beneficial activities.

A short film clip showing His Holiness’s second visit to Thailand in 1972 was shown, following which a message from the Thai Sangharaja, who is 100 years old, was read. He pointed out that this meeting was very much in accordance with tradition from the time of the Buddha. He noted that the Buddha was remarkably open-minded and ready to listen to others, only offering his own views when invited to do so. While Buddhism has taken on different forms in different places, these differences should not be thought of as grounds for unthinking discrimination, but should encourage us to come together in dialogue to eliminate misunderstanding.

His Holiness began his address with customary words of greeting:
“Respected Bhikkshus, Buddhist brothers and sisters, welcome. I am very happy to see this large gathering of Thai Buddhists, including many monks. Since my first visit to Thailand in 1967, I have been impressed by the strength of Buddhism in your country. I recall that in my conversations with the Sangharaja at that time I asked what he thought of the fact that while Christian monks and nuns engage in widespread social work, we Buddhists tend not to do so. His reply was that it was the rule for Buddhist monks to remain in their monastery to study and cultivate shamatha.”

His Holiness’s voice was a little hoarse, partly the result of his having a cold, but also because he has just come from giving long teachings to some 20,000 monks in South India, during which he spoke for altogether sixty hours over the last two weeks.

Noting that like all other composite phenomena, Buddhism is impermanent and will disappear, His Holiness said it has survived for 2600 years due to the support of its followers, mostly monks. Now in the twenty-first century, even in countries with no previous tradition of Buddhism, interest is growing among ordinary people and scientists. He said that what he thinks of as the Pali tradition, to which Thai Buddhism largely belongs, is the very foundation of all Buddhist traditions. The ethics and discipline described in the Vinaya are the foundation for training both in concentration (shamatha) and insight (vipassana). He clarified that with the help of concentration our mind has the ability to remain still and by applying analysis we achieve understanding.

“However,” he said, “we must remember the rest of humanity. If we can create a more peaceful world, everyone benefits. And to achieve this I think we need to take a more secular, rather than a religious, approach to fostering ethics. Karuna or compassion really brings about inner peace and inner strength. Those who practise compassion become calmer and less subject to fear.”

He backed this up by reporting that scientists have also found that when you have compassion, your physical as well as your mental health improves.

When it came to questions and answers, His Holiness had some questions of his own. He wanted to know if there was any tradition of Bhikkshuni ordination - full ordination of nuns - in the Thai tradition, bearing in mind that we know such a tradition existed during the life of the Buddha. He also wanted to know about the apparent ordination of trees and it was made clear that this was a case of protecting trees by wrapping them in the monastic robes that command universal respect in Thailand.

Asked about Buddhist practice for lay people, His Holiness said that evidently the Buddha considered lay people and monastics have an equal opportunity and it is equally possible for them to achieve liberation and enlightenment. However, monastics, with no family responsibilities only have themselves to look after and so have more time to practise. To another question about a Tibetan reference to the inseparability of samsara and nirvana, His Holiness laughed and said if we were to take this at face value, we’d have to wonder why the Buddha gave up his royal life and engaged in austerities and meditation for six years. Clarifying what happiness is he drew a distinction between short-lived sensory satisfaction like listening to music or enjoying delicious food and the more durable joy derived from mental happiness. This is an area that needs further exploration he said, remarking that English and other Western languages lack the vocabulary to discuss these matters adequately.

After lunch, speaking about “Solutions to World Problems” His Holiness referred to the violence and bloodshed that mark the twentieth century during which some historians say 200 million people died violently. He said,

“We need to find a new approach to creating a better world. We have major problems to deal with: climate change, population increase, the gap between rich and poor, and corruption. People voice anxiety about an ancient Maya prediction of the imminent end of the world, but unless we address corruption, which is like a cancer, we will face disaster. Religion is important, but has failed to check it. Democracy, the rule of law and freedom of the press should be able to put a stop to corruption, but they have failed to do so too. Even in China where these qualities are absent and all power is centralized, corruption remains rampant. The key factor is a lack of self-discipline and moral principles.”

He said once more that we need to find ways to promote secular ethics that flow from common sense and scientific findings.

“We should remember that the Buddha taught for the benefit of all human beings. We too are part of humanity. To solve these problems we have a responsibility to work together. As a Tibetan Buddhist my concern is for the whole of humanity, you too should consider more than just Thailand and Bangkok.”

Questioned about the global economic crisis, His Holiness said he was surprised when it happened and he’d asked friends about the cause. They told him that it occurred because of too much greed and speculation, so to an extent ignorance was involved. He pointed out the need to distinguish between greed and desire, because there can be positive desire such as the wish for liberation and Buddhahood.

With regard to compassion, His Holiness drew a distinction between the biased compassion we may feel for those who are close to us and the kind of pure unrestrained compassion that is able to view even our enemies as fellow human beings in need of help. Reminded that last year he said that Nirvana is not achieved through chanting and prayer, His Holiness was asked how to cultivate a proper view. He said,

“Cultivating a more holistic and realistic view takes time and steady effort. As I said I have just given a long and thorough teaching to 20,000 monks in South India. Did it bring about immediate change in their minds? I doubt it. They need to work at it over a longer period. What we need to aim for now is a kind of emotional balance; eliminating our destructive emotions is difficult but it can be done. We need to be rigorous in our training. Thank you, see you tomorrow.”

original link + photos: http://www.dalailama.com/news/post/887-reaching-the-same-goal-from-different-paths---thai-buddhists-in-dialogue-with-his-holiness-the-dalai-lama

Dalai Lama Discusses Love & Compassion

New Delhi, India, 21 March 2014 - On behalf of the Foundation for Universal Responsibility, Rajiv Mehrotra welcomed His Holiness the Dalai Lama to a gathering of about 320 people in New Delhi today. He said they were blessed and honoured that he was with them again and dedicated any merit or insight that might arise as a result to the benefit of all sentient beings. In his response, His Holiness greeted everybody, saying it was good to see so many old friends. Asking how many were there for the first time, the raised hands indicated about two-thirds. He began:

“I usually describe myself as just a Buddhist monk and as a human being, one of the 7 billion alive today. There are no differences between us; emotionally, physically and mentally we are all the same. We all want to lead a happy life. In order to do that we need to develop peace of mind, this in turn requires knowledge of the mind and emotions. This is what we are here today to discuss.”

He spoke of his commitment to promoting inner peace by integrating secular ethics into our lives without necessarily depending on faith. He added, however, that faith, be it in God or like Jains and Buddhists in the law of causality, can be useful in developing peace of mind. He clarified that within Buddhism, the Pali tradition represents the foundation, on which the Sanskrit tradition with its emphasis on infinite altruism and deeper understanding of reality is based.

Before inviting everyone to join in reciting the ‘Praise to the 17 Masters of Nalanda’, he explained that he had composed it to honour not only the original eight Indian masters included among the Six Ornaments and the Two Supreme Ones - Nagarjuna, Aryadeva, Asanga, Vasubandhu, Dignaga, Dharmakirti, Gunaprabha, and Shakyaprabha, but also Buddhapalita, Bhavaviveka, Chandrakirti, Shantideva, Shantarakshita, Kamalashila, Vimuktisena, Haribadra and Atisha. He said he regards these masters as professors of Nalanda University, whose works have had great influence on the Tibetan Buddhist tradition. Their rigorous approach is exemplified by Nagarjuna and Chandrakirti who examined the Buddha’s words and noted that where they contradicted reason they should not be taken literally. He feels this is a scientific approach.

Dialogue with modern scientists over the last thirty years has taught Tibetan Buddhists a great deal about the material world, which has been of immense benefit. However, it has also revealed that modern psychology still has only a very basic understanding of the mind. He noted:

“As human beings we need to make an effort to promote awareness that the ultimate source of a happy life is within ourselves. Meanwhile, scientists have observed that a happy mind is essential if we are to enjoy physical health. The affection we receive as infants from our mothers equips us to develop the warm-heartedness that is the basis of this.”

Pointing out that the climate change, environmental problems and the global economy all indicate our need to work together, His Holiness stressed the importance of focussing on the whole of humanity. This is why our education systems must include a sense of ethics. In order to retain a universal appeal, such ethics need to have a secular basis. He cited the example of India’s secular constitution, which far from dismissing religion expresses respect for all religions and the right of those who choose to have none. This secular approach reflects the religious harmony that has flourished in India for thousands of years.

“All religious traditions foster a sense of love and compassion and because greed and desire can obstruct it, they also advise contentment. The idea of being created by God means that individuals possess a spark of God within them. This is a powerful concept that resembles the Buddhist explanation of Buddha nature. If you ask the purpose of such different philosophical ideas, it is to foster a sense of love and compassion.”

His Holiness repeated that if we choose to engage in religious practice, it is important to do so sincerely.

Following a short break for tea, he announced his intention to explain a verse that is sometimes referred to as the ‘essence of dependent origination.’ It comes from the Vinaya, is found in both the Pali and Sanskrit traditions and is often written on the walls of temples:

Ye dharma hetuprabhava hetum tesham tathagata hyavadat tesham cha yo nirodha evam vadi mahashramana

Of those things that arise from causes,
The Tathagata has taught those causes,
And also what their cessation is:
This is the doctrine of the Great Recluse.

The cessation of causes here refers to the cessation of the causes of suffering.

“What we seek is happiness and yet what we encounter is suffering because we are under the sway of ignorance. Consequently, what we need is insight into the true nature of things. The Buddha revealed the possibility of attaining a state free from suffering. This is consistent with the teaching of the Four Noble Truths and the basic Buddhist concept of the law of causality or cause and effect. Whether our actions are positive or negative depends entirely on our motivation. Suffering results from our being motivated by disturbing emotions such as anger, hatred and attachment that are very much related to ignorance.”

His Holiness talked of his meeting with the experienced American psychologist Aaron Beck who told him that when we are angry, the object of our anger seems entirely negative and yet that negativity is 90% mental projection. This accords with what Nagarjuna taught long ago.

His Holiness remarked that disturbing emotions are so called because they disturb our peace of mind and lead to harmful action. The Tibetan term has the sense of something that makes us unhappy, that brings trouble to ourselves and others. The ultimate cause of suffering is ignorance that is a misconception of reality. However, any misconception can be countered by knowledge no matter how strong it may seem, because knowledge is based on reality, while ignorance has no basis at all. As we become more familiar with reality, ignorance becomes thinner until it is eliminated altogether. The mind is clear and neutral so when combined with compassion it becomes positive, but when combined with anger or attachment it becomes negative.

When it comes to training the mind, His Holiness explained, once you reach a certain level there is no need for renewed effort, because of its continuity. The possibility of the cessation of suffering accords with the Third Noble Truth, the path to which involves wisdom derived from a threefold awareness involving hearing, reflection and meditation. To deepen understanding we need single-pointed concentration, for which mindfulness is important, and that in turn depends on morality. So, morality, concentration and wisdom are the three important factors here.

According to the Sanskrit tradition, the Second Turning of the Wheel of Dharma concerns the teaching of the Perfection of Wisdom. This consists of 20 volumes including the Perfection of Wisdom in 100,000 lines, 25,000 lines, 18,000 lines, 8,000 lines, 2,500 lines, 700 lines, 500 lines, 300 lines and 25 lines. The last two, the texts in 300 and 25 lines, the ‘Diamond Cutter Sutra’ and the ‘Heart Sutra’ are the most widely known. The ‘Heart Sutra’ contains a dharani, ‘Gate, Gate, Paragate, Parasamgate, Bodhi svaha’ or ‘Go, Go, Go beyond, Go completely beyond, lay the foundation of enlightenment.’

His Holiness explained how this represents the path of spiritual development. The first two words ‘Go, Go - Gate, Gate’ refer to the paths of accumulation and preparation respectively. ‘Go beyond - paragate’ refers to the path of seeing on which emptiness is seen directly without duality. ‘Go completely beyond - parasamgate’ refers to the path of meditation, while ‘lay the foundation of enlightenment - bodhi svaha’ refers to the path of no more learning. Enlightenment here could refer to the attainment of the paths of Hearers or Solitary Realizers or, motivated by altruism, to the enlightenment of a Buddha.

Common to the basic and greater vehicles are the 37 factors of enlightenment which include the Four Foundations of Mindfulness, the Four Right Efforts and the Four Bases of Power that relate to the path of accumulation; the Five Faculties and Five Strengths that relate to the path of preparation; the Seven Factors of Enlightenment that relate to the path of seeing; and the Eightfold Noble Path that relates to the path of meditation. Again, His Holiness explained that within the Eightfold Noble Path, right livelihood, right action and right speech concern morality; right mindfulness and right concentration concern concentration, while right view and right thought concern wisdom. He said that to attain the path of a noble being, you prepare from the beginning to integrate these practices in order to reach the path of seeing. This involves practising with honesty and contentment.

He reiterated that enlightenment can mean mere liberation from disturbing emotions or the great enlightenment of Buddhahood in which disturbing emotions are eliminated along with their imprints.

The basis of the Four Noble Truths is dependent origination. This can be interpreted as causality in common with all Buddhist paths or as referring to existence as mere designation, which is found only in the Madhyamaka explanation. Existence in dependence on other factors and the implied lack of independent existence resembles the account of Quantum Physics today, but was first described 2000 years ago by Nagarjuna.

His Holiness concluded the day’s talk, saying:

“Now it’s time for tea, a shower and sleep, then up again at 3am for analytical meditation, reflecting on the nature of the mind. Although everything appears to have independent existence, remembering that nothing exists that way produces an experience of things being like an illusion, which shakes up the basis of the disturbing emotions.”

Original link: http://www.dalailama.com/news/post/1096-his-holiness-the-dalai-lama-gives-teachings-in-the-indian-capital