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

Continued from:
The Dalai Lama Teaches ‘Guide to the Bodhisattva’s Way of Life’ in Osaka, Part 1
The Dalai Lama Teaches ‘Guide to the Bodhisattva’s Way of Life’ in Osaka, Part 2

Osaka, Japan, 12 May 2016 - After several days of cloud and rain, Osaka awoke today to bright sunlight streaming through the windows and bright blue skies overhead. As His Holiness the Dalai Lama walked through the hotel to the Osaka International Conference Center the light caught the fresh leaves on the trees around the buildings.

“Today I want to tell you about the Stages of the Path tradition,” he began once he had sat down. “In the 8th century Shantarakshita came to Tibet at the invitation of the Emperor Trisong Detsen. He was a leading scholar of Nalanda University in his day and established the pure Nalanda tradition in Tibet. Following the reign of Tri Ralpachan, Tibet became politically fragmented.

“In the west of the country, Ngari, was the Kingdom of Guge with its capital at Thöling. The king wanted to invite Buddhist teachers from India to restore the traditions set up by Shantarakshita and Guru Padmasambhava that had fallen into decline. A local translator, Rinchen Zangpo had already been active in the region when the king prevailed upon Dipamkara Atisha to come from the University of Vikramashila to Tibet.”

His Holiness explained that the king requested Atisha to compose a teaching that would be specifically suitable for Tibetans and in response he wrote the ‘Lamp for the Path to Enlightenment’. What distinguished this text from other Indian treatises was that it laid out the entire path to enlightenment in terms of an individual’s spiritual practice - the stages of the path. He described these stages in relation to practitioners of three capacities. Those of least capacity aimed to achieve higher rebirth. Those of middle capacity sought liberation from the sufferings of the cycle of existence and those of great capacity aspired to cultivate compassion and the awakening mind, intent on achieving enlightenment.

The stages of the path became a model for subsequent Tibetan authors. The Nyingma master Longchenpa followed it in his ‘Mind at Ease’; the Kagyu Dagpo Lharje did so in his ‘Jewel Ornament of Liberation’, which begins with an explanation of Buddha nature. Sakya masters followed the pattern in their ‘Paths and Fruit’ texts. And eventually the founder of the Renewed Kadampa tradition, Je Tsongkhapa commented and elaborated on the ‘Lamp for the Path’ in his several Stages of the Path texts. He also made reference to the Six Kadampa texts, of which the ‘Guide to the Bodhisattva’s Way of Life’ was one.

His Holiness explained that according to the ‘Ornament for Clear Realization’ it is on the basis of understanding the Two Truths and the Four Noble Truths that people go for refuge to the Three Jewels. He remarked that when they understand the possibility of liberation and what it is they will be inspired. This is much more effective that frightening them with the prospect of hell if they do not follow instructions. He observed that the Buddha taught in a way people could be comfortable with, adding that it is Buddhism’s strong background in reasoning and philosophy that equips it to engage in conversation with science.

Turning to the ‘Guide’ His Holiness began to read chapter eight which deals with patience and opens with this straightforward advice:

Having patience I should develop enthusiasm;

For awakening will dwell only in those who exert themselves.

He highlighted the need for confidence in achieving what you want to do and mentioned how in relation to the disturbing emotions it needs to be combined with vigilance and alertness. If you allow the disturbing emotions to arise before you take action it will be too late; you have to apprehend and deal with them before they erupt.

Moving on to the chapter on meditation he explained that the main topic was developing a single pointed mind, a practice also maintained by other non-Buddhist Indian traditions. He said ‘shamatha’ is about stability, but not necessarily about keeping physically still with a mind emptied of conceptual thought. The text discusses how to develop a calmly abiding mind, how to choose an object to focus the mind on and how this can be disrupted by either laxity or excitement. His Holiness advised that Buddhists often choose an image of the Buddha as an object on which to focus, but that some traditions take the mere clarity and awareness of the mind as their object.

He clarified that where Shantideva advises how to counter the distraction of desire and lust for women, he was addressing monks. What he says applies equally to women with regard to men.

Shantideva’s distinctive explanation of exchanging self and others begins with the reflection:

First of all I should make an effort

To meditate upon the equality between self and others:

I should protect all beings as I do myself

Because we are all equal in (wanting) pleasure and (not wanting) pain. 

And continues:

Whoever wishes to quickly afford protection

To both himself and other beings

Should practise that holy secret:

The exchanging of self for others.

His Holiness remarked that exchanging self for others is referred to as a secret because of association with the practice of tantra which is secret, but also because it is not something everyone can do. The practice is summarized by the following verse:

Whatever joy there is in this world

All comes from desiring others to be happy,

And whatever suffering there is in this world

All comes from desiring myself to be happy.

After returning from lunch, His Holiness advised that when it comes to instructions about meditation he recommends a book called ‘Stages of Meditation’ composed in Tibet by the Indian master, and disciple of Shantarakshita, Kamalashila.

Embarking on chapter nine of the ‘Guide’ dealing with wisdom he remarked:

Buddhas do not wash unwholesome deeds away with water,

Nor do they remove the sufferings of beings with their hands,

Neither do they transplant their own realization into others.

Teaching the truth of suchness they liberate (beings).

The chapter contrasts the views of different Buddhist schools of thought particularly Mind Only with the Middle Way to ascertain the Two Truths. It goes on to explore first the selflessness of persons and then the selflessness of phenomena. It concludes:

Therefore this life swiftly passes with no meaning

And it is very hard to find the chance to investigate reality.

In this state, where is there the means to reverse

This beginningless habit of grasping at true existence?

It will be hard to find the leisure (of a human life) again,

And extremely difficult to find the presence of the Buddhas.

It is hard to forsake this flood of disturbing conceptions.

Alas, sentient beings will continue to suffer!

And by having, in the manner of not referring (to true existence),

Respectfully gathered the accumulation of merit,

When, by referring to others, will I be able to reveal emptiness

To those who are wretched and sad?

As the afternoon came to an end, His Holiness noted that he had not read every verse of the text, but had tried to communicate the spirit and meaning of Shantideva’s work.

“Keep it with you and, when you can, read it. Think about what we’ve talked about. It’s not like a story; read it and think about it. If you do that your understanding will grow and your disturbing emotions will begin to decline.

“Tomorrow I’ll be giving first the layperson’s vows, which Atisha said make a good basis, followed by the Bodhisattva vow and Manjushri permission. We will recite the ‘Heart Sutra’. Because we’re in Japan we’ll recite it first in Japanese and after that in Mandarin. Those of you who speak Russian, Mongolian, Korean, Tibetan or English can recite it to yourselves in your own language.”

Once again the audience of 2700 clapped with friendly enthusiasm as His Holiness left the hall.

original link & photos: http://www.dalailama.com/news/post/1394-third-day-of-guide-to-the-bodhisattvas-way-of-life-in-osaka

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

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

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

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

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

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

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

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

He advised - know suffering, overcome its origin, achieve cessation and cultivate the path. Within that context, the four characteristics or attributes of suffering are impermanence, suffering, emptiness and selflessness. The four characteristics of the origin of suffering are causes, origin, strong production and condition. The four characteristics that refer to cessation are cessation, pacification, being superb and definite emergence, while the four characteristics that refer to the path are path, awareness, achievement and deliverance. Studying these attributes contributes to wisdom, which is in contrast to the observation that the source of this body we have now is ignorance.

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

His Holiness made clear that the basic structure of the Buddha’s teaching can be found in the instructions about the Four Noble Truths and the 37 Factors of Enlightenment, which are common to both Pali and Sanskrit traditions. The 37 Factors include the 4 foundations of mindfulness, the 4 supreme efforts, the 4 means to accomplishment, the 5 strengths, the 5 faculties and the Noble Eightfold Path.

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

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

May I always be an object of enjoyment 

For all sentient beings according to their wish 

And without interference, as are the earth, 

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

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

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

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

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

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

Turning back to the text he said:

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

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

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

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

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

Interview With His Holiness the Dalai Lama in Osaka

Osaka, Japan, 9 May 2016 - This morning His Holiness the Dalai Lama drove from Narita to Haneda Airport in Tokyo under grey skies to take the hour long flight to Osaka. Descending through thick cloud the plane landed at Itami Airport in pouring rain. His Holiness drove to his hotel in time for lunch. Immediately afterwards he gave an interview to Makoto Oda and Eisuke Takahashi, correspondents from NHK, Japan's national public broadcasting organization.

They began by asking about the real situation in Tibet and His Holiness told them they had better send Japanese journalists to visit the towns, villages and nomad encampments there to find out for themselves.

“Compared to the Cultural Revolution things are better in Tibet and China, but in Tibet there are hardline officials whose policy is to see anything unique about Tibet, whether it is our language, culture or religious traditions, as portending separation from China. Fearing that, they exert ever tighter control. The teaching of Tibetan language in schools is either banned or restricted. Students who excel in their study of Tibetan are held back, while those who do well studying Chinese find jobs or more easily go on to university. Since the mid 80s Tibetans have felt that a semi-cultural revolution has been imposed. This is what stoked the 2008 crisis. Peking depends too much on local authorities who tend to be narrow-minded and exert too tight a control.

“In terms of material development housing and the shops in cities have improved, but as far as Tibetan Buddhism is concerned, a proper training requires 20-30 years study with a proper teacher. This is difficult to find in Tibet. Most of the learned masters either escaped to India or died in prison. Very few remain. Meanwhile the number of monks has drastically declined. In Drepung Monastery where the 2nd Dalai Lama was abbot, for example, there were 8000 monks when I took my final exams in 1958-9. Now there are 400. The monastery used to accommodate monks from right across Tibet and beyond. Now the authorities send those who have come from afar back home. Monks who are admitted are subjected to political re-education.

“The party proclaims that all is glorious, but there is neither freedom of expression nor freedom of the media. The government imposes censorship that only allows one-sided information.”

Asked about the more than 140 self-immolations that have taken place since 2009, His Holiness said each one was very sad. He expressed admiration for the courage of those who in doing this have done others no harm. He recalled telling a BBC correspondence this when these drastic actions first began adding then that he doubted whether such steps would really help the Tibetan cause.

Regarding the status of Tibet he said:

“We are not seeking independence. Yet Chinese history books record the existence of three distinct and equal empires - China, Mongolia and Tibet - in the 7th, 8th and 9th centuries. However, that is the past. Now we are looking to the future. I admire the spirit of the European Union in which members accord greater importance to the common interest than national sovereignty. We need greater material development in Tibet and China can help us with that, provided we can keep our own language and traditions alive.

“Tibetans retain the most comprehensive presentation of the Nalanda tradition which involves memorization, study and debate, and practice. The survival of Tibetan Buddhism is of interest not only to 6 million Tibetans, but also to 400 million Chinese Buddhists, as well as Buddhists in Japan. Today, scientists too are recognising that peace of mind is crucial if individuals, families and nations are to be happy. Technology and material development by themselves are not enough. Happiness is related to our emotions, so, just as we observe physical hygiene to stay physically healthy, to be mentally healthy and happy we need to observe some kind of emotional hygiene. The Tibetan Buddhist tradition includes a great deal of knowledge about how to deal with our emotions. We have a right to preserve this, but it can also certainly be of benefit to others.”

Regarding prospects for reconciliation with the People’s Republic of China, His Holiness recalled contacts being established in the 80s after Deng Xiaoping told his emissary that besides independence everything was up for discussion. These contacts ceased in the 90s. They were revived again in Jiang Zemin’s time, but came to an end again in 2010. He remarked that he holds the name Dalai Lama and that the 5th Dalai Lama visited Peking. Meanwhile, on the one hand millions of Chinese Buddhists seem eager to listen to him teach and on the other Xi Jinping, a Communist leader, stated in Paris and repeated in Delhi that Buddhism has a crucial role to play in Chinese culture. His Holiness also mentioned the 1000 or so recent articles in Chinese that express support for the Tibetan Middle Way Approach and criticize the stance of the Chinese government.

His Holiness also noted that the tight control of totalitarian regimes is out of date. A more liberal approach would be in both the Chinese people’s and their government’s interest. He said the 1.3 billion Chinese people have a right to know about reality and are capable of judging right from wrong on that basis. In such a context blanket censorship is both immoral and wrong. He took the opportunity to add that he did not mean to imply that he is opposed to Marxism as such. He is fully in support of the idea of equal distribution of wealth and opportunity, but opposes the draconian measures that Lenin introduced that subsequently spoiled it.

To a question about who will be the next Dalai Lama, His Holiness replied, “Who knows?” He went on to say that he has not only retired from political responsibility himself, but has also put an end proudly and voluntarily to the Dalai Lama’s traditional involvement in political affairs in addition to their spiritual role. Consequently, a future Dalai Lama would only be a religious person like the Sakya Trizin and the Karmapa. On the other hand, he said, it would not be a problem if there were no future Dalai Lama. He observed that there no reincarnations of either the Buddha or of Nagarjuna and yet their teachings continue to flourish centuries after they lived.

He clarified that non-violence is not his personal predilection, but the proper way to solve problems. He said you only have to look at what is happening in the Middle East to see that, asserting that no one wants to perpetuate violence and killing.

His Holiness suggested that modern education with its focus on material goals and a disregard for inner values is incomplete. There is a need to know about the workings of our minds and emotions. He mentioned the recent drafting of a curriculum to introduce secular ethics into the general education system in which he places great hope.

“I will not live to see the emergence of a more compassionate world,” he said, “but if we start and make an effort to educate those who are young now in inner values, they will see a different, peaceful, more compassionate world in the future. Problems created by human beings have to be solved by human beings. Basic human nature is compassionate and this is our source of hope.

“Friendship too is important. If you show concern for others and respect for their rights you will establish trust; and trust is the basis of friendship. I was very encouraged to hear from the BBC that increasing numbers of young people today regard themselves as global citizens. This is a positive development.”

Asked his thoughts about speculation that President Obama may visit Hiroshima at the end of this month, he replied that it would be wonderful. He added that he often remarks how impressed he is that Germany and Japan arose from the ashes of the Second World War and express no rancour for what happened to them.

Regarding the way everyone bows to Chinese pressure, which can make things more difficult for him, His Holiness replied that in the long run the power of truth surpasses the power of the gun. He said many foreign leaders remain fundamentally sympathetic to the cause of Tibet and Tibetans are fully committed to non-violence. Observing that human nature is basically good, he said that at the age of nearly 81 he remains optimistic.

Tomorrow His Holiness will begin to teach Shantideva’s ‘Guide to the Bodhisattva’s Way of Life’ to an audience of about 2700 including Chinese, mostly from Taiwan, but some from the mainland, Koreans, Mongolians, Russians and Japanese.

Original link and photos: http://www.dalailama.com/news/post/1391-nhk-interviews-his-holiness-the-dalai-lama-in-osaka