Dalai Lama Teaches in Latvia

Dzogchen Teaching and Public Dialogue

Riga, Latvia - Before leaving for the teaching venue at the Skonto Hall this morning, His Holiness the Dalai Lama gave an interview to Gundars Reders of Latvian Television for broadcast in their prime slot,‘One to One’. Reders began by asking what His Holiness means about the world being in crisis.

“There is a lot of fear and anger, unfulfilled desire and exploitation, a huge gap between rich and poor—and starving children. Many of the problems humanity faces are of our own making”

Reders asked how we can tackle terrorism with compassion—isn’t it impossible? His Holiness disagreed saying that such problems will only be finally solved if we can reach out, remembering that even these trouble-makers are also human beings. He said that falling back on the use of force only serves to create more terrorists. It’s an out of date approach that reflects an education system that tends to set materialistic goals, but has little time for inner values. He mentioned ongoing efforts to create a curriculum to introduce secular ethics into contemporary education.

His Holiness was conciliatory about being unable to visit Russia and its Buddhist republics of Kalmykia, Buryatia and Tuva, acknowledging the relations that exist between Russia and China. He compared this to the fact that he is currently unable to visit any Buddhist country except Japan. Reders also observed that he will not be meeting the Latvian President.

“That’s ok,” His Holiness replied, “my visit is entirely non-political. I’m not disappointed. The world belongs to its 7 billion people and each country belongs to its population, so I consider the general public to be more important.”

Putting questions to His Holiness that he had received via social media, Reders asked him if he owned a mobile phone and if he had ever wished to be married. To both he responded with a blunt “No”. However, asked how to find lasting happiness, he replied that as a student of the Indian Nalanda tradition, he employs reason and analysis. This leads him to conclude that what disrupts our peace of mind is giving in to disturbing emotions like anger and fear. So the solution is to find and apply antidotes to them.

The short drive to the Skonto Hall took longer on a Monday morning than it had on the previous two days. Having arrived and acknowledged the audience, His Holiness lost no time in sitting down and explaining that he was first going to give some background to the day’s teaching. He mentioned that in Tibet teachings and traditions introduced before or after the time of Lotsawa Rinchen Sangpo in the 11th century are distinguished as belonging to the Nyingma or Ancient tradition.

Within the Nyingma is a categorisation of Buddhist teachings into the nine vehicles. Three outer vehicles founded on the Four Noble Truths; three outer tantras and three inner tantras. The outer vehicles—the Hearer, Solitary Realizer and Bodhisattva vehicles deal with antidotes to the negative emotions in relation to the Three Trainings. The outer tantras, kriya, upa and yoga tantras concern Vedic-like asceticism, practices such as ablutions and fasting.

The inner tantras, powerful transformative methods, are the maha, anu and ati yogas. Maha yoga includes the generation stage. Anu yoga includes the completion stage and ati yoga, the utmost yoga, because it employs the innate mind of clear light is referred to as taking pristine awareness into the path. It involves the realization that all phenomena are nothing other than the appearances of the naturally arising primordial wisdom which has always been beyond arising and ceasing. His Holiness remarked that comparisons can be made with what is described in the Guhyasamaja and Kalachakra tantras.

His Holiness mentioned related texts that include Longchen Rabjampa’s ‘Seven Treasuries’ and his ‘Trilogy on Finding Comfort and Ease’, which he received from Trulshik Rinpoche and which he encourages Nyingma centres of learning to study and uphold. He added that he has received the explanatory transmission of the ‘Treasury of Dharmadhatu’ and has undertaken the requisite 100 day retreat.

His Holiness observed that Je Tsongkhapa had a special connection to the Nyingma tradition due to the teachings he received from the Great Adept of Lhodrak. He was someone who had a vision of Vajrapani and received teachings from Manjushri himself. Je Rinpoche’s disciple Gyalwa Gendun Drup, the first Dalai Lama and his successors, the 2nd, 3rd, 5th and 13th Dalai Lamas were all non-sectarian in their approach to practice.

“In the early part of my life,” he continued, “I followed only the Gelug tradition. But a time came when I wanted to receive the Guhyagarbha - Essence of Secrets - from Khunu Lama Rinpoche. However, there was some reluctance about this because I was then propitiating Dolgyal. Later, I discovered that the 5th Dalai Lama had written that Dolgyal was a perfidious spirit arisen from distorted prayers who harms the Buddha’s teachings and sentient beings. I gave it up.

“Eventually I received Guhyagarbha and Rongzom’s commentary to it from Dilgo Khyentse Rinpoche, as well as teachings from Trulshik Rinpoche. The irony is that while I propitiated Dolgyal my religious freedom was curtailed and now that I have restricted its practice its proponents complain their freedom is limited.

“I am not able to do much Dzogchen practice, but these days I do Vajrakilaya, Hevajra, Five-deity Heruka, Vajrayogini, which comes from the Sakyas, Kurukulla, as well as the Kagye Chidril composed by the Fifth Dalai Lama. Rigzin Pema Trinley urged, ‘Though you let other teachings decline, don’t let the Kagye diminish’. I have a commitment to read daily from the ‘Treasury of Dharmadhatu’, so I’ll read the first chapter to you now.”

When that was done, His Holiness went on to read Dza Patrul Rinpoche’s ‘The Uniqueness of the Wise Glorious Monarch: Three Keys Penetrating the Core’.

He concluded, “Over the last couple of days I’ve given teachings that belong to the general structure, derived from the Nalanda Tradition. I received ‘Stages of Meditation’ from Sakya Abbot Sangye Tenzin and the ‘Concise Stages of the Path’ from Ling Rinpoche, Trijang Rinpoche and Tagdrak Rinpoche. Today’s teaching, which belongs in the specialized category, I received from Dilgo Khyentse Rinpoche and I had fruitful discussions about it with Sakya Abbot Khenpo Rinchen. I hope these instructions are of some benefit to you.”

His Holiness returned to the Skonto Hall after lunch to take part in discussions with singer-songwriter, Boris Grebenschikov; film director, Vitaly Mansky; and theatre director Alvis Hermanis, moderated by director, actor, and playwright Ivan Vyrypaev. They touched approvingly on His Holiness’s promotion of secular ethics as a more universal source of inner values.

Asked to summarize problems in today’s world, His Holiness mentioned fear, anger and short-sightedness, which arise in the absence of compassion and inner values. He declared that the best way to fulfil your own interest is to cultivate warm-heartedness. He pointed out that compassion yields a calm mind and self-confidence, which result in less fear and anxiety. Concern for others well-being naturally gives rise to trust that is the foundation of friendship.

He remarked that a doctor never advises you to be angrier—she tells you to relax, which, in addition to being physically at ease, entails having peace of mind. He further clarified that the purpose of life is to find happiness. We plan for next week, next year or even next century, but there is no guarantee about any of it. We are sustained by the hope of something good.

Replying to a member of the audience from Ukraine who asked if the world is really getting better, His Holiness pointed out that in the early 20th century, when nations declared war, their citizens joined up to fight without hesitation. By the end of the century this had changed. People protested about the Vietnam War and demonstrated in their hundreds of thousands against the invasion of Iraq. People are tired of violence and a popular desire for peace is a growing.

Finally, asked how to deal with problems and difficulties, His Holiness replied that he finds the 8th century Indian Buddhist master Shantideva’s advice to be realistic and helpful. Analyse the problem and whether you are able to overcome it. If you can, that’s what you should do and there’s no need to worry about it. If you can’t, worrying about it won’t help.

As discussions came to an end, Natasha Inozemtseva offered thanks on behalf of the organizers to everyone who contributed to the success of these three days of teachings— staff, volunteers, security personnel, translators and so forth. Then the event was brought to a poignant conclusion with a gentle song by Boris Grebenschikov. The crowd applauded and he continued to play as His Holiness left the stage. Early tomorrow, His Holiness will return to India.

original link & photos: https://www.dalailama.com/news/2017/dzogchen-teaching-and-public-dialogue

The Dalai Lama Speaks on Compassionate Ethics in Livorno, Italy

Livorno, Tuscany, Italy, 15 June 2014 - His Holiness the Dalai Lama began the last day of his Italian visit by arriving early at the Modigliani Forum to do preparatory prayers for the Avalokiteshvara Empowerment. After completing the preparations His Holiness welcomed Bishop Simone Giusti of Livorno on the stage.

"It is a great honor to have a spiritual brother from a major religious tradition present here ahead of my teachings of the Buddha. I always mention that all religions teach the same message, the practise of love. Philosophically there are major differences between our two religions but the aim is the same - to make everyone a better person with moral ethics." His Holiness said.

His Holiness expressed his desire to participate in a Christian prayer service during his next Italian visit, as he said it would not be possible this trip, since he was leaving the next morning. He once again conveyed his warm welcome and deep appreciation to Bishop Simone Giusti on behalf of the Buddhist community in Italy.

Bishop Simone Giusti thanked His Holiness for his words and welcome saying that he was extremely happy and equally honored to be in the presence of His Holiness. He said there are many people in this world who have lost their way and for whom His Holiness' message of love and compassion brings new hope. He once again thanked His Holiness. His Holiness held on to the hands of Bishop Simone throughout their conversation and also walked with him as he left the stage.

His Holiness then conferred the Avalokitesvara Empowerment. In the afternoon His Holiness returned to the Modigliani Forum to give a public talk on Compassionate Ethics attended by more than 6000 people.

He began by talking about the Tibetan national flag, having signed one on his way to the stage. He recalled his conversation with Chairman Mao in Peking, China during his China visit in 1954-55, during which Chairman Mao told His Holiness that he should display Tibet's national flag if they had one. His Holiness said that the Chinese leaders at that time were dedicated people and that he admired them. He went on to add that as far as a social economic theory was concerned he considered himself a Marxist.

His Holiness said that he enjoyed his Italian visit. Whenever he met members of the public they showed genuine human feeling towards him and he thanked everyone for the love that they had shown. He had just one complaint, and that was the hot weather, which is beyond everyone's control, he said.

Speaking on ethics, His Holiness said that he considered all actions carried out for the welfare and benefit of other's wellbeing as ethical. He advised people to develop a sense of concern for wellbeing of others. Ultimately, this will benefit oneself. This he said was being wise-selfish. Sincerely caring for others wellbeing leaves no room to bully, cheat or harm others. This benefits us because our mind will be much happier leading to a happy life, he said.

At the time of birth a child does not know any word, any language, but is totally dependent on its mother's love and affection. Scientists have found through study that for a new born child a mother's touch is very crucial for the proper development of the brain in the initial few weeks after birth. His Holiness said that the affection of mother at an early age in life is very important.

He concluded his talk saying that the first person who benefits from showing compassion to others is oneself. "So please practise love and compassion," he said.

The question and answer session started with questions from young children aged around 7 years and one from a young man in his teens who told His Holiness that like him there are many teens in Europe who are worried about their future and asked for advice.

His Holiness said that he places high hopes on the new generations of young people belonging to the 21st century and asked them to take the lead in being the change that they want to see. He called for them to pay more attention to inner values and moral ethics, over and above the current education system. He said by his talks and other appearances he is sending out a message to youth everywhere that he was with them in their efforts to make the 21st century a more peaceful and compassionate century.

There was one question on the subject of the demonstrations held for the past two days by Shugden supporters. One man asked His Holiness how does one differentiate between the actor and action in this case and what should the attitude of Buddhists like him be towards these protestors.

His Holiness replied that the Shugden problem is nearly 400 years old and that the Great 5th Dalai Lama and the 13th Dalai Lama considered this spirit harmful and advocated against its worship. He said that he considers Shugden worship as just a spirit worship and not a religion. His Holiness further said that this practise was very sectarian, while he always advocated non-sectarianism. He said that even he had worshipped this spirit from 1951-70 out of ignorance. But after thorough investigation and experimentation he found the practise very sectarian in that it restricted him from taking teachings from other Buddhist sects. After stopping this practise he became free to receive teachings from the Tibetan traditions of Nyingma, Kagyu, and Sakya, thereby actually gaining freedom of religion, he said, refuting the baseless charges of the Shugden followers that His Holiness restricts their freedom of religion.

Responding to a question about leadership, His Holiness said that studies have found that biologically females are more sensitive towards the welfare and well-being of others. He advocated that females take a more active role in leadership. This was received by a huge applause. He also spoke about Buddha having given equal rights to monks and nuns alike. His Holiness mentioned how he has advocated for a similar kind of education for both monks and nuns in Buddhist monasteries in Tibetan settlements in India and that he was glad his words are being implemented these days in the Tibetan monasteries and nunneries in India.

After more than an hour of questions Lama Zopa Rinpoche concluded the program with thanks to His Holiness for blessing Lama Tzong Lhapa Institute with his presence and he also thanked all concerned for making His Holiness's visit a success. The Director of Lama Zong Khapa Institute Mr. Fillipo thanked His Holiness for the teachings, the Avalokitesvara Empowerment and his public talk on compassionate ethics. His Holiness then offered scarves to Lama Zopa Rinpoche, Mr Fillipo and all the interpreters.

Before leaving the venue, His Holiness gave his farewell remarks.

"I had a very memorable visit here in Italy. It is now time to say goodbye, not just to Italy, but to this heat. We are separating for the time being but in spirit we are together. We will remain friends until our death. Everyone please realize that the ultimate source of our happiness is within oneself, and does not depend on outside sources. So please pay more attention to inner moral values. Please keep this in mind."

As he left the venue, the crowd of more than 6000 gave him a thundering applause and bidding him an emotional farewell. Tomorrow His Holiness will depart for India.

original link with photos http://dalailama.com/news/post/1142-his-holiness-the-dalai-lama-speaks-on-compassionate-ethics-in-livorno

The Dalai Lama on Reincarnation, Part 3

By The Dalai Lama

Continued from The Dalai Lama on Reincarnation, Part 1
The Dalai Lama on Reincarnation, Part 2

The system of recognizing reincarnations in Tibet 

Past and future lives were asserted in the indigenous Tibetan Bon tradition before the arrival of Buddhism. And since the spread of Buddhism in Tibet, virtually all Tibetans have believed in past and future lives. Investigating the reincarnations of many spiritual masters who upheld the Dharma, as well as the custom of praying devotedly to them, flourished everywhere in Tibet. Many authentic scriptures, indigenous Tibetan books such as the Mani Kabum and the Fivefold Kathang Teachings and others like the The Books of Kadam Disciples and the Jewel Garland: Responses to Queries, which were recounted by the glorious, incomparable Indian master Dipankara Atisha in the 11th century in Tibet, tell stories of the reincarnations of Arya Avalokiteshvara, the Bodhisattva of compassion. However, the present tradition of formally recognizing the reincarnations of masters first began in the early 13th century with the recognition of Karmapa Pagshi as the reincarnation of Karmapa Dusum Khyenpa by his disciples in accordance with his prediction. Since then, there have been seventeen Karmapa incarnations over more than nine hundred years. Similarly, since the recognition of Kunga Sangmo as the reincarnation of Khandro Choekyi Dronme in the 15th century there have been more than ten incarnations of Samding Dorje Phagmo. So, among the Tulkus recognized in Tibet there are monastics and lay tantric practitioners, male and female. This system of recognizing the reincarnations gradually spread to other Tibetan Buddhist traditions, and Bon, in Tibet. Today, there are recognized Tulkus in all the Tibetan Buddhist traditions, the Sakya, Geluk, Kagyu and Nyingma, as well as Jonang and Bodong, who serve the Dharma. It is also evident that amongst these Tulkus some are a disgrace.

The omniscient Gedun Drub, who was a direct disciple of Je Tsongkhapa, founded Tashi Lhunpo Monastery in Tsang and took care of his students. He passed away in 1474 at the age of 84. Although initially no efforts were made to identify his reincarnation, people were obliged to recognize a child named Sangye Chophel, who had been born in Tanak, Tsang (1476), because of what he had to say about his amazing and flawless recollections of his past life. Since then, a tradition began of searching for and recognizing the successive reincarnations of the Dalai Lamas by the Gaden Phodrang Labrang and later the Gaden Phodrang Government.

The ways of recognizing reincarnations

After the system of recognizing Tulkus came into being, various procedures for going about it began to develop and grow. Among these some of the most important involve the predecessor’s predictive letter and other instructions and indications that might occur; the reincarnation’s reliably recounting his previous life and speaking about it; identifying possessions belonging to the predecessor and recognizing people who had been close to him. Apart from these, additional methods include asking reliable spiritual masters for their divination as well as seeking the predictions of mundane oracles, who appear through mediums in trance, and observing the visions that manifest in sacred lakes of protectors like Lhamoi Latso, a sacred lake south of Lhasa.

When there happens to be more than one prospective candidate for recognition as a Tulku, and it becomes difficult to decide, there is a practice of making the final decision by divination employing the dough-ball method (zen tak) before a sacred image while calling upon the power of truth.

Emanation before the passing away of the predecessor (ma-dhey tulku)

Usually a reincarnation has to be someone’s taking rebirth as a human being after previously passing away. Ordinary sentient beings generally cannot manifest an emanation before death (ma-dhey tulku), but superior Bodhisattvas, who can manifest themselves in hundreds or thousands of bodies simultaneously, can manifest an emanation before death. Within the Tibetan system of recognizing Tulkus there are emanations who belong to the same mind-stream as the predecessor, emanations who are connected to others through the power of karma and prayers, and emanations who come as a result of blessings and appointment.

The main purpose of the appearance of a reincarnation is to continue the predecessor’s unfinished work to serve Dharma and beings. In the case of a Lama who is an ordinary being, instead of having a reincarnation belonging to the same mind-stream, someone else with connections to that Lama through pure karma and prayers may be recognized as his or her emanation. Alternatively it is possible for the Lama to appoint a successor who is either his disciple or someone young who is to be recognized as his emanation. Since these options are possible in the case of an ordinary being, an emanation before death that is not of the same mind-stream is feasible. In some cases one high Lama may have several reincarnations simultaneously, such as incarnations of body, speech and mind and so on. In recent times, there have been well-known emanations before death such as Dudjom Jigdral Yeshe Dorje and Chogye Trichen Ngawang Khyenrab.

Next week will be part 4, the final part of this reincarnation blog series.