Dalai Lama on How to Be a Buddhist in Today’s World

Once people adopt a religion, they should practice it sincerely. Truly believing in God, Buddha, Allah or Shiva should inspire one to be an honest human being. Some people claim to have faith in their religion but act counter to its ethical injunctions. They pray for the success of their dishonest and corrupt actions, asking God or Buddha for help in covering up their wrongdoings. There is no point in such people describing themselves as religious.

Today the world faces a crisis related to lack of respect for spiritual principles and ethical values. Such virtues cannot be forced on society by legislation or by science, nor can fear inspire ethical conduct. Rather, people must have conviction in the worth of ethical principles so that they want to live ethically.

The U.S. and India, for example, have solid governmental institutions, but many of the people involved lack ethical principles. Self-discipline and self-restraint of all citizens—from CEOs to lawmakers to teachers—are needed to create a good society. But these virtues cannot be imposed from the outside. They require inner cultivation. This is why spirituality and religion are relevant in the modern world.

India, where I now live, has been home to the ideas of secularism, inclusiveness and diversity for some 3,000 years. One philosophical tradition asserts that only what we know through our five senses exists. Other Indian philosophical schools criticize this nihilistic view but still regard the people who hold it as rishis, or sages. I promote this type of secularism: to be a kind person who does not harm others regardless of profound religious differences.

In previous centuries, Tibetans knew little about the rest of the world. We lived on a high and broad plateau surrounded by the world’s tallest mountains. Almost everyone, except for a small community of Muslims, was Buddhist. Very few foreigners came to our land. Since we went into exile in 1959, Tibetans have been in contact with the rest of the world. We relate with religions, ethnic groups and cultures that hold a broad spectrum of views.

Further, Tibetan youth now receive a modern education in which they are exposed to opinions not traditionally found in their community. It is now imperative that Tibetan Buddhists be able to explain clearly their tenets and beliefs to others using reason. Simply quoting from Buddhist scriptures does not convince people who did not grow up as Buddhists of the validity of the Buddha’s doctrine. If we try to prove points only by quoting scripture, these people may respond: “Everyone has a book to quote from!”

Religion faces three principal challenges today: communism, modern science and the combination of consumerism and materialism. Although the Cold War ended decades ago, communist beliefs and governments still strongly affect life in Buddhist countries. In Tibet, the communist government controls the ordination of monks and nuns while also regulating life in the monasteries and nunneries. It controls the education system, teaching children that Buddhism is old-fashioned.

Modern science, up until now, has confined itself to studying phenomena that are material in nature. Scientists largely examine only what can be measured with scientific instruments, limiting the scope of their investigations and their understanding of the universe. Phenomena such as rebirth and the existence of the mind as separate from the brain are beyond the scope of scientific investigation. Some scientists, although they have no proof that these phenomena do not exist, consider them unworthy of consideration. But there is reason for optimism. In recent years, I have met with many open-minded scientists, and we have had mutually beneficial discussions that have highlighted our common points as well as our diverging ideas—expanding the world views of scientists and Buddhists in the process.

Then there is materialism and consumerism. Religion values ethical conduct, which may involve delayed gratification, whereas consumerism directs us toward immediate happiness. Faith traditions stress inner satisfaction and a peaceful mind, while materialism says that happiness comes from external objects. Religious values such as kindness, generosity and honesty get lost in the rush to make more money and have more and “better” possessions. Many people’s minds are confused about what happiness is and how to create its causes.

If you study the Buddha’s teachings, you may find that some of them are in harmony with your views on societal values, science and consumerism—and some of them are not. That is fine. Continue to investigate and reflect on what you discover. In this way, whatever conclusion you reach will be based on reason, not simply on tradition, peer pressure or blind faith.

The 14th Dalai Lama, Tenzin Gyatso, is the spiritual leader of Tibet. He is co-author, with Thubten Chodron, of “Approaching the Buddhist Path,” from which this article is adapted.

Originally published in the Wall Street Journal on July 6, 2017.

Link with photo: https://www.dalailama.com/messages/religious-harmony-1/how-to-be-a-buddhist-in-todays-world

The Dalai Lama on Reincarnation, Part 4

By The Dalai Lama

Continued from:
The Dalai Lama on Reincarnation, Part 1
The Dalai Lama on Reincarnation, Part 2
The Dalai Lama on Reincarnation, Part 3

Using the Golden Urn 

As the degenerate age gets worse, and as more reincarnations of high Lamas are being recognized, some of them for political motives, increasing numbers have been recognized through inappropriate and questionable means, as a result of which huge damage has been done to the Dharma.

During the conflict between Tibet and the Gurkhas (1791-93) the Tibetan Government had to call on Manchu military support. Consequently the Gurkha military was expelled from Tibet, but afterwards Manchu officials made a 29-point proposal on the pretext of making the Tibetan Government’s administration more efficient. This proposal included the suggestion of picking lots from a Golden Urn to decide on the recognition of the reincarnations of the Dalai Lamas, Panchen Lamas and Hutuktus, a Mongolian title given to high Lamas. Therefore, this procedure was followed in the case of recognizing some reincarnations of the Dalai Lama, Panchen Lama and other high Lamas. The ritual to be followed was written by the Eighth Dalai Lama Jampel Gyatso.  Even after such a system had been introduced, this procedure was dispensed with for the Ninth, Thirteenth and myself, the Fourteenth Dalai Lama.

Even in the case of the Tenth Dalai Lama, the authentic reincarnation had already been found and in reality this procedure was not followed, but in order to humour the Manchus it was merely announced that this procedure had been observed.

The Golden Urn system was actually used only in the cases of the Eleventh and Twelfth Dalai Lamas. However, the Twelfth Dalai Lama had already been recognized before the procedure was employed. Therefore, there has only been one occasion when a Dalai Lama was recognized by using this method. Likewise, among the reincarnations of the Panchen Lama, apart from the Eighth and the Ninth, there have been no instances of this method being employed. This system was imposed by the Manchus, but Tibetans had no faith in it because it lacked any spiritual quality. However, if it were to be used honestly, it seems that we could consider it as similar to the manner of divination employing the dough-ball method (zen tak).

In 1880, during the recognition of the Thirteenth Dalai Lama as the reincarnation of the Twelfth, traces of the Priest-Patron relationship between Tibet and the Manchus still existed. He was recognized as the unmistaken reincarnation by the Eighth Panchen Lama, the predictions of the Nechung and Samye oracles and by observing visions that appeared in Lhamoi Latso, therefore the Golden Urn procedure was not followed. This can be clearly understood from the Thirteenth Dalai Lama’s final testament of the Water-Monkey Year (1933) in which he states:

“As you all know, I was selected not in the customary way of picking lots from the golden urn, but my selection was foretold and divined. In accordance with these divinations and prophecies I was recognized as the reincarnation of the Dalai Lama and enthroned.”

When I was recognized as the Fourteenth incarnation of the Dalai Lama in 1939, the Priest-Patron relationship between Tibet and China had already come to an end. Therefore, there was no question of any need to confirm the reincarnation by employing the Golden Urn. It is well-known that the then Regent of Tibet and the Tibetan National Assembly had followed the procedure for recognizing the Dalai Lama’s reincarnation taking account of the predictions of high Lamas, oracles and the visions seen in Lhamoi Latso; the Chinese had no involvement in it whatever. Nevertheless, some concerned officials of the Guomintang later cunningly spread lies in the newspapers claiming that they had agreed to forego the use of the Golden Urn and that Wu Chung-tsin presided over my enthronement, and so on. This lie  was exposed by Ngabo Ngawang Jigme, the Vice-Chairman of the Standing Committee of the National People’s Congress, who the People’s Republic of China considered to be a most progressive person, at the Second Session of the Fifth People’s Congress of the Tibet Autonomous Region (31st July 1989). This is clear, when, at the end of his speech, in which he gave a detailed explanation of events and presented documentary evidence, he demanded: “What need is there for the Communist Party to follow suit and continue the lies of the Guomintang?”

Deceptive strategy and false hopes

In the recent past, there have been cases of irresponsible managers of wealthy Lama-estates who indulged in improper methods to recognize reincarnations, which have undermined the Dharma, the monastic community and our society. Moreover, since the Manchu era Chinese political authorities repeatedly engaged in various deceitful means using Buddhism, Buddhist masters and Tulkus as tools to fulfil their political ends as they involved themselves in Tibetan and Mongolian affairs. Today, the authoritarian rulers of the People’s Republic of China, who as communists reject religion, but still involve themselves in religious affairs, have imposed a so-called re-education campaign and declared the so-called Order No. Five, concerning the control and recognition of reincarnations, which came into force on 1st September 2007. This is outrageous and disgraceful. The enforcement of various inappropriate methods for recognizing reincarnations to eradicate our unique Tibetan cultural traditions is doing damage that will be difficult to repair.

Moreover, they say they are waiting for my death and will recognize a Fifteenth Dalai Lama of their choice. It is clear from their recent rules and regulations and subsequent declarations that they have a detailed strategy to deceive Tibetans, followers of the Tibetan Buddhist tradition and the world community. Therefore, as I have a responsibility to protect the Dharma and sentient beings and counter such detrimental schemes, I make the following declaration.

The next incarnation of the Dalai Lama 

As I mentioned earlier, reincarnation is a phenomenon which should take place either through the voluntary choice of the concerned person or at least on the strength of his or her karma, merit and prayers. Therefore, the person who reincarnates has sole legitimate authority over where and how he or she takes rebirth and how that reincarnation is to be recognized. It is a reality that no one else can force the person concerned, or manipulate him or her. It is particularly inappropriate for Chinese communists, who explicitly reject even the idea of past and future lives, let alone the concept of reincarnate Tulkus, to meddle in the system of reincarnation and especially the reincarnations of the Dalai Lamas and Panchen Lamas. Such brazen meddling contradicts their own political ideology and reveals their double standards. Should this situation continue in the future, it will be impossible for Tibetans and those who follow the Tibetan Buddhist tradition to acknowledge or accept it.


When I am about ninety I will consult the high Lamas of the Tibetan Buddhist traditions, the Tibetan public, and other concerned people who follow Tibetan Buddhism, and re-evaluate whether the institution of the Dalai Lama should continue or not. On that basis we will take a decision. If it is decided that the reincarnation of the Dalai Lama should continue and there is a need for the Fifteenth Dalai Lama to be recognized, responsibility for doing so will primarily rest on the concerned officers of the Dalai Lama’s Gaden Phodrang Trust. They should consult the various heads of the Tibetan Buddhist traditions and the reliable oath-bound Dharma Protectors who are linked inseparably to the lineage of the Dalai Lamas. They should seek advice and direction from these concerned beings and carry out the procedures of search and recognition in accordance with past tradition. I shall leave clear written instructions about this. Bear in mind that, apart from the reincarnation recognized through such legitimate methods, no recognition or acceptance should be given to a candidate chosen for political ends by anyone, including those in the People’s Republic of China.

The Dalai Lama on Reincarnation, Part 2

By The Dalai Lama

Continued from The Dalai Lama on Reincarnation, Part 1

How Rebirth Takes Place

There are two ways in which someone can take rebirth after death: rebirth under the sway of karma and destructive emotions and rebirth through the power of compassion and prayer. Regarding the first, due to ignorance negative and positive karma are created and their imprints remain on the consciousness. These are reactivated through craving and grasping, propelling us into the next life. We then take rebirth involuntarily in higher or lower realms. This is the way ordinary beings circle incessantly through existence like the turning of a wheel. Even under such circumstances ordinary beings can engage diligently with a positive aspiration in virtuous practices in their day-to-day lives. They familiarise themselves with virtue that at the time of death can be reactivated providing the means for them to take rebirth in a higher realm of existence. On the other hand, superior Bodhisattvas, who have attained the path of seeing, are not reborn through the force of their karma and destructive emotions, but due to the power of their compassion for sentient beings and based on their prayers to benefit others. They are able to choose their place and time of birth as well as their future parents. Such a rebirth, which is solely for the benefit of others, is rebirth through the force of compassion and prayer.

The meaning of Tulku

It seems the Tibetan custom of applying the epithet ‘Tulku’ (Buddha’s Emanation Body) to recognized reincarnations began when devotees used it as an honorary title, but it has since become a common expression. In general, the term Tulku refers to a particular aspect of the Buddha, one of the three or four described in the Sutra Vehicle. According to this explanation of these aspects of the Buddha, a person who is totally bound by destructive emotions and karma has the potential to achieve the Truth Body (Dharmakaya), comprising the Wisdom Truth Body and Nature Truth Body. The former refers to the enlightened mind of a Buddha, which sees everything directly and precisely, as it is, in an instant. It has been cleared of all destructive emotions, as well as their imprints, through the accumulation of merit and wisdom over a long period of time. The latter, the Nature Truth Body, refers to the empty nature of that all-knowing enlightened mind. These two together are aspects of the Buddhas for themselves. However, as they are not directly accessible to others, but only amongst the Buddhas themselves, it is imperative that the Buddhas manifest in physical forms that are accessible to sentient beings in order to help them. Hence, the ultimate physical aspect of a Buddha is the Body of Complete Enjoyment (Sambhogakaya), which is accessible to superior Bodhisattvas, and has five definite qualifications such as residing in the Akanishta Heaven. And from the Body of Complete Enjoyment are manifested the myriad Emanation Bodies or Tulkus (Nirmanakaya), of the Buddhas, which appear as gods or humans and are accessible even to ordinary beings. These two physical aspects of the Buddha are termed Form Bodies, which are meant for others.

The Emanation Body is three-fold: a) the Supreme Emanation Body like Shakyamuni Buddha, the historical Buddha, who manifested the twelve deeds of a Buddha such as being born in the place he chose and so forth; b) the Artistic Emanation Body which serves others by appearing as craftsmen, artists and so on; and c) the Incarnate Emanation Body, according to which Buddhas appear in various forms such as human beings, deities, rivers, bridges, medicinal plants, and trees to help sentient beings. Of these three types of Emanation Body, the reincarnations of spiritual masters recognized and known as ‘Tulkus’ in Tibet come under the third category. Among these Tulkus there may be many who are truly qualified Incarnate Emanation Bodies of the Buddhas, but this does not necessarily apply to all of them. Amongst the Tulkus of Tibet there may be those who are reincarnations of superior Bodhisattvas, Bodhisattvas on the paths of accumulation and preparation, as well as masters who are evidently yet to enter these Bodhisattva paths. Therefore, the title of Tulku is given to reincarnate Lamas either on the grounds of their resembling enlightened beings or through their connection to certain qualities of enlightened beings. 

As Jamyang Khyentse Wangpo said: “Reincarnation is what happens when someone takes rebirth after the predecessor’s passing away; emanation is when manifestations take place without the source’s passing away.”

Recognition of Reincarnations

The practice of recognizing who is who by identifying someone’s previous life occurred even when Shakyamuni Buddha himself was alive. Many accounts are found in the four Agama Sections of the Vinaya Pitaka, the Jataka Stories, the Sutra of the Wise and Foolish, the Sutra of One Hundred Karmas and so on, in which the Tathagata revealed the workings of karma, recounting innumerable stories about how the effects of certain karmas created in a past life are experienced by a person in his or her present life. Also, in the life stories of Indian masters, who lived after the Buddha, many reveal their previous places of birth. There are many such stories, but the system of recognizing and numbering their reincarnations did not occur in India.

Part 3 will delve further in recognizing reincarnations in Tibet

Issue 107 – Is “Ghost Inside My Child” Filled with Lies? [Part 1]

By Kirby Robinson

I had one of the most unfortunate experiences of my life as I watched the pilot episode of Bio Channel’s Ghost Inside My Child. By the time the final credits rolled, I can admit that I finally found a show worse than Psychic Kids: Children of the Paranormal.

No, Chip Coffey isn’t affiliated with this show, although he would have enjoyed being a part of this exploitative mess, if only to get a paycheck. As with his former show, on Ghost Inside My Child, the fame hungry parents/grandparents are allowed to hog air time by exploiting kids. The parallels between the two shows include: false claims, deceptive story editing, and the truth of God’s message is left in the ditch.

Also like Psychic Kids, the 1-hour program features three families, each one parading their offspring who have made claims that they’ve been reincarnated and remember details of a past life.

One case featured a boy whose last life took place during WWII where he was a fighter pilot who was shot down over the Pacific. That means the person floated around the spirit realm for over 50 years awaiting a body.

What these types of shows count on is that:

1 People know nothing about these subjects.

2 People are so soggy-brained that what they think is the truth is actually bad new age teachings/false teachings.

3 People don’t even bother to use their intelligence--they buy what they see on a “reality” TV show as being true.

4 Everybody needs to be special and be on TV. They don’t mind seeing a child exploited for fame and profit.

I predicted in an earlier column this is the kind of thing  the show will produce  in the pilot alone  that these so-called reincarnates would have to have some kind of claim to fame. Here, we don’t get tales of a simple farmer in Nebraska who lived from 1908 to 1989.

1 James was fighter pilot who died in battle.

2 Cade was one of the victims in the Twin Towers on 9/11.

3 Carson was a victim in the Oklahoma City bombing.

What’s next? Featured kids will claim:

1 I was Caylee Anthony and yes, Casey did kill me

2 I was James Earl Ray and no, I didn’t shoot Martin Luther King.

3 I was J. Edgar Hoover and no, I didn’t wear a dress.

That is how this show would sell itself. Every week you’ll see stardom-starved families making totally false and outlandish claims. Just like Psychic Kids, this show is filled with fakery. They fail to tell the whole story about the families featured in the show. Either they have an agenda to make money off the claims or there are reasons that are more sinister.

The program is produced by Joke Productions [no this is not a joke]. Here’s a link to their site:

http://www.jokeproductions.com/

The producers linked to the show are: Suzanne Stratford: http://fox8.com/author/suzannestratford/page/2/

Peter Spoerri:

http://www.jokeproductions.com/about/

If you watch the end credits for this piece of exploitive crap, you’ll notice that it was done without any expert input. What they are trying to sell the public isn’t real for the most part. Any aspects that are real aren’t well presented.

Let’s take a look at a few of them:

The show’s title: Ghost Inside My Child. Such a title might be somewhat appropriate for children haunted by evil spirits or demons. But when it comes to a show on the issue of reincarnation, it has no business being used. Ghosts have nothing to do with the process whatsoever.

Those who think that no religion ever existed until the new age came along and distorted the concept are being misled. What many fail to understand is that the Buddhist faith does not teach the standard reincarnation, but what is called rebirth. Here is an article that gives you everything you need to know about the differences: http://en.wikipedia.org/wiki/Reincarnation

The false reincarnation that the new age teaches is that you keep coming back as a human being. This is NOT TRUE. The reason why it’s called a precious human rebirth is that one can study the dharma [teachings of Buddha] and attain enlightenment. If they practice another form of Buddhism, they seek enlightenment for themselves as well as for all sentient beings. Buddhists point out you can come back as a hungry ghost, an insect, a cow, or a human being.

I can’t wait for the scene when a child says “Mom, I remember being Lassie and licking my ass and having fun with the French poodle next door.”

If you are a Christian, you don’t believe in either reincarnation or rebirth. Christ never taught on the subject nor can you find it in the Bible. What is frequently misquoted is the Book of John, chapter 3, verse 3: “I tell you the truth, unless you are born again, you cannot see the Kingdom of God.”

Chip Coffey and his fellow new agers paraphrase that line with something about no one can access the father unless they are born again. Nope, it doesn’t work.

Here is a great post on the entire subject from a Christian perspective:

http://heresies.landmarkbiblebaptist.net/Reincarnationism.html

Next week we really expose some sick lies and deceptions on the show.

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