Dalai Lama Teaches from "A Guide to the Bodhisattva's Way of Life"

Sankisa, UP, India - Mist rose from the fields that extend as far as the eye can see and the sun shone low as His Holiness the Dalai Lama drove to the Archaeological site at Sankisa this morning. He said brief prayers before the hillock that is presumed to have been a stupa and returned local people's greetings.

Reaching the grounds of the Youth Buddhist Society of India (YBSI) he again climbed out of his car to cut a ribbon and inaugurate an exhibition of paintings on Buddhist themes. Next, he unveiled the foundation stone for a proposed clinic and expressed his appreciation of their work to several medical volunteers who were introduced to him. Lastly, he unveiled a foundation plaque for a proposed school and took time to pay his respects before the image of the Buddha in an already established chapel.

Arriving at the teaching venue, His Holiness was given a traditional Tibetan musical welcome by a group from the Tibetan Institute for Performing Arts. They included performers from Tibet and Arunachal Pradesh, who were happy when he posed for photographs with them.

Welcomed to the stage inside a huge marquee by YBSI President, Suresh Chandra Baudhh, His Holiness lit an auspicious lamp and paid his respects before a statue of the Buddha prior to taking his seat. A group of local children in school uniform filed onto the stage and knelt down to recite the Mangala Sutta in Pali.

"First I must thank these students for their clear recitation," he said as he began to address a crowd estimated to number 15,000. "You belong to the generation of the 21st century while many of the rest of us belong to the 20th century. Looking back, we can see that there was too much violence at that time. So many lives were sacrificed. If their loss had contributed to the creation of a better world, it might have been justified. But that was not the case.

"At the start of this 21st century violence persists because too many people still believe that the solution to problems lies in the use of force. This way of thinking is out of date. It's clear that India's longstanding tradition of ahimsa or non-violence is as relevant today as ever and young students like these represent our hope for a better future.

"Today, in this sacred place I've been requested to explain the Dharma. The organizers have worked hard to make this possible and I'd like to thank all of them.

"Whenever I meet monks, nuns and other religious people these days, I put a question to them. In this day and age when there has been great technological and material development, is religion something we still need. We see that in advanced countries, where there has been the most material development, people continue to be in mental turmoil. At such a time, when so many face emotional crises, people easily turn to violence. The arms industry thrives. Widespread sale of weapons increases the risk of devastating violence.

"Scientists declare on the basis of infant responses to different situations that basic human nature is compassionate. This makes sense since a mother gave birth to every one of us and then showered us with love and affection. Without her care we'd have died. It's easy to see that the kinder and more affectionate we are to others, the more peaceful we are in ourselves and the more peaceful is the atmosphere in which we live and work.

"Anger, anxiety and jealousy ruin our well-being. We need calm and affection, but if we were to seek them in the market or shopping mall people would laugh at us. Religions are concerned with human beings and human activity. They all teach the value of love and compassion, with support from different philosophical points of view.

"Theistic traditions teach about a creator god full of love and wisdom, whose children we all are, which makes it easy to see our fellow beings as brothers and sisters. Our purpose is to be harmonious, compassionate and affectionate to each other. Non-theistic traditions make no reference to a creator. What happens is in our hands. As long as we have love and compassion, we have peace of mind, which we lose when we are overcome by anger."

His Holiness spoke of the futility of seeking satisfaction only in sensory experience, neglecting the role of mental consciousness in peace of mind. He noted that for hundreds of years, not only has India cultivated ahimsa, it has also adopted a secular stance of respect for religious traditions without bias and with additional regard for the views of those who have no interest in religion. He remarked that such an approach is particularly relevant when we see people fighting and killing each other in the name of religion. He mentioned his commitments both to helping people find peace of mind and to maintaining inter-religious harmony.

Taking up a 'Guide to the Bodhisattva's Way of Life' His Holiness remarked:

"Of course, I'm a Buddhist and I've studied Buddhist philosophy and psychology extensively, but I believe it is quite possible to look at their concepts and instructions from a purely academic point of view. This book can be very helpful to people. As sentient beings we easily fall under the influence of desire, hatred and ignorance. And when they overwhelm our intelligence it can be really unfortunate. As I've said above, the powerful weapons that are products of our intelligence can only be used to destroy others. We can create joy or wreak havoc depending on our motivation.

"Chapter 6 of this book explains patience, while Chapter 8 describes the development of altruism. We don't have time to go through the entire book, but I can give you a succinct account of what it says.

"Chapter 9 is about wisdom and begins 'The Sage propounded all these branches [of teachings] for the sake of wisdom. Therefore, those who wish to pacify suffering should generate wisdom'. The Buddhas don't wash negative deeds away with water, nor do they remove the sufferings of beings with their hands, neither do they transplant their own realization into others. It is through teaching the truth of suchness that they help beings find freedom.

"Right from the start Buddhas are intent on overcoming suffering. They teach from their own experience that the suffering of suffering, the suffering of change and the suffering of pervasive conditioning all arise from destructive emotions. These are rooted in ignorance—a misconception of reality—the final antidote to which is the wisdom understanding emptiness."

His Holiness explained how the trainings in morality, single-pointed concentration and insight converge in wisdom. He noted that in ancient India there was a consensus that the pleasures of the desire realm finally result in dissatisfaction, however for some the solution was to seek the greater peace of higher realms of absorption. The Buddha focused instead on refuting the idea of a single, permanent, independent self. The selflessness he taught is an antidote not only to the mental afflictions, but also to their residual stains, the obscurations to knowledge. And for it to be effective it needs to be combined with the awakening mind of bodhichitta.

His Holiness cited Nagarjuna's observation that what the Buddha taught was based on the two truths-conventional and ultimate. He also recalled that the Buddha hesitated to teach what he had realised after his enlightenment because no one would understand what he had to say.

"Profound and peaceful, free from elaboration, uncompounded clear light

I have found a nectar-like Dharma.

Yet if I were to teach it, no one would understand,

So I shall remain silent here in the forest.

"The first words of the first line 'profound and peaceful' refer to the true cessation that was the focus of the first turning of the wheel of dharma. 'Free from elaboration' alludes to what he eventually taught in the second turning of the wheel and 'uncompounded clear light' pertains to the third turning of the wheel. The first turning laid out the Four Noble Truths, the second revealed the perfection of wisdom that things have no essential independent existence.

"During the third turning of the wheel, the Buddha explained that he taught that things have no independent existence because of their three natures: their imputed nature implies they have no intrinsic existence; their dependent nature shows they are not self-created and their perfect nature is that they have no ultimate, independent existence. In the 'Tathagata-garbha Sutra' the Tathagata described Buddha-nature, referring to the objective clear light as the nature of the mind and the subjective clear light as Buddha-nature."

"In the course of the first turning of the wheel, the Buddha explained the nature, function and result of each of the Four Noble Truths. He made clear that suffering is undesired, but that it has compatible causes and conditions. Cessation was taught on the basis of an insight into emptiness that counters the ignorance of clinging to intrinsic existence."

His Holiness observed that just as Maitreya's 'Sublime Continuum' states that appearance is not reality, quantum physicists declare that nothing has any objective existence because things are dependent on the observer. They seem not to have questioned the observer's objective existence.

Remarking that when the second verse states 'The Ultimate is not the object of mind' it indicates that it is not a dualistic mind. When the third verse says 'The world of common people is undermined by the world of the yogis' it also refers to the non-dualistic mind.

He clarified that emptiness is only established on some basis. The 'Heart Sutra' states 'Form is empty; emptiness is form'. It goes on to declare 'Likewise are feeling, discrimination, compositional factors and consciousness empty.' His Holiness stressed that it is necessary to understand what ignorance grasps at and that it is a misconception. This is understood in the context of the deeds of a Bodhisattva, the six perfections.

Finally, His Holiness pointed out that because of its use of reason and logic the Nalanda Tradition introduced to Tibet by Shantarakshita was scientific. These days, he advises followers of the Buddha to be 21st century Buddhists, understanding what the Buddha taught and therefore what it means to go for refuge to the Buddha, Dharma and Sangha.

Read the book! https://www.amazon.com/Guide-Bodhisattva-Way-Life-ebook/dp/B001UHMSY8/

original link & photos: https://www.dalailama.com/news/2018/a-guide-to-the-bodhisattvas-way-of-life

Dalai Lama & the Practice of Patience

Teachings at Shewatsel

Leh, Ladakh, J&K, India - The sun was already bright and warm when His Holiness the Dalai Lama left his residence at the Shewatsel Phodrang to walk to the teaching pavilion on the adjacent teaching ground. Thiksey Rinpoche and LBA President Tsewang Thinles walked with him. All along the way members of the public pressed against the fence in hope of getting closer to His Holiness. Here and there he stopped to pat a child’s cheek or place his hand on the head of an older man or woman.

In his efforts to be as inclusive as possible His Holiness walked to the furthest corners of the front of the stage to wave to people nearby as well as those in distant parts of the crowd of an estimated 20,000. Meanwhile, nuns from the Central Institute of Buddhist Studies engaged in a dynamic debate in front of the stage. They were followed by students from Ladakh Public School.

After taking his seat on the throne, His Holiness remarked that he was tickled to see that the debating school students included an enthusiastic Sikh boy. He noted how important debate can be in sharpening understanding of the topic under study and thanked the schoolchildren for their contribution. Introductory prayers included the ‘Three Continuums’, which praises the qualities of the Buddha, Dharma and Sangha, and the ‘Heart Sutra’.

“Last year we read up to the end of Chapter 6 of the ‘Guide to the Bodhisattva’s Way of Life’,” His Holiness explained, “so we’ll go on from there. Shantideva is reported to have composed this text in the 8th century. It draws on the teachings of the extensive path lineage which Maitreya passed to Asanga and the profound view lineage that comes from Nagarjuna, sometimes referred to as the second Buddha. This teaching can be referred to as representing the great conduct lineage.

“Maitreya’s ‘Ornament for Clear Realization’ explains the implicit content of the perfection of wisdom teachings; Nagarjuna clarifies the explicit content, which is the theory of emptiness. Maitreya’s ‘Sublime Continuum’ explains Buddha nature, while his five treatises as a whole outline the bodhisattva path.”

Alluding to the various schools of Buddhist philosophy, His Holiness observed that the Vaibhashikas (Particularists) and Sautrantikas (Sutra Followers) teach the selflessness of persons, whereas the Chittamatrins (Mind Only School) and Madhyamakas (Middle Way School) teach the selflessness of phenomena as well. While asserting the true existence of consciousness, Chittamatrins deny the external existence of things, which they say are the result of imprints on our minds. His Holiness added that there are quantum physicists who suggest that the conviction that nothing exists objectively tempers emotional response such as attachment.

The Madhyamaka School is primarily divided into the Svatantrika (Autonomist) and the Prasangika (Consequentialist) Schools, although there is a branch of the former which incorporates Yogachara (Practitioners of Yogic Conduct) ideas. Where the Svatantrikas allow some kind of objective existence, the Prasangikas refute any objective or independent existence of things or experiences.

Turning back to the ‘Guide to the Bodhisattva’s Way of Life’, His Holiness told the crowd, “I received transmission and explanation of this work from Khunu Lama Rinpoche, Tenzin Gyaltsen. He was a dedicated practitioner of what it has to say. At one time, as he cultivated practice of the awakening mind of bodhichitta, he would compose an appreciative verse every day. These verses were eventually compiled as the ‘Jewel Lamp’ and it was transmission of this that I sought first. I received the ‘Guide’ afterwards. Because he felt the practice of the awakening mind is so helpful, Khunu Lama Rinpoche asked me to teach it as much as I could.

“‘Guide to the Bodhisattva’s Way of Life’ can be summarized into three parts—conduct by which you enter into the practice; the actual practice and accomplishment of the practice. It deals with the path leading to enlightenment rooted in the development of wisdom, on the basis of which you cultivate the conduct of a bodhisattva.”

His Holiness reviewed the titles and contents of the chapters of the book in relation to practice of the six perfections. He observed that there is no chapter dedicated to generosity, but the fact that the whole work deals with giving body, resources and virtues makes up for it.

“Of the ten chapters, the most important are Chapter 6 dealing with patience and Chapter 8 entitled meditation,” His Holiness continued. “If we are to cherish others more than ourselves, we need to overcome anger, and patience is the anti-dote to it. Chapter 8 shows that cherishing self alone leads to our ruin. What it primarily teaches is the practice of equalizing and exchanging self with others.”

After reading the first lines of Chapter 7, ‘Having patience I should develop enthusiasm, for awakening will dwell only in those who exert themselves,’ His Holiness mentioned that progress on the path doesn’t depend only on bodhichitta, wisdom is necessary too. The moment you have a genuine experience of bodhichitta, you enter the bodhisattva path, but you still need to train further. After the path of accumulation, the path of preparation involves the combination of a calmly abiding mind and insight focussing on emptiness. You progress to the path of seeing, where you realize emptiness directly and eliminate mental afflictions.

After developing the path of seeing and achieving cessation, you enter into the path of meditation and progress from the second bodhisattva ground to the tenth. Finally, you develop the path of no more learning that is the antidote to the residual stains left by mental afflictions. When all these defilements, including the imprints of negative emotions are cleared, you attain Buddhahood. This five tiered path is reflected in the mantra from the ‘Heart Sutra’.

When the Buddha says, “Tadyata gateh gateh paragateh parasamgateh bodhi svaha” (“It is thus: Proceed, proceed, proceed beyond, thoroughly proceed beyond, be founded in enlightenment”), he is telling his followers to proceed through the five paths:

gateh—the path of accumulation;

gateh—the path of preparation;

paragateh—the path of seeing;

parasamgateh—the path of meditation;

bodhi svaha—the path of no more learning.

“To follow the path requires enthusiasm and effort, but you need to understand the advantages of these qualities. Their opponents are, for example, laziness and low self-esteem. Until you understand that laziness is an obstacle, you won’t be motivated to overcome it.

“Reflecting on impermanence is helpful, as the early verses of Chapter 7 indicate. We are healthy and happy here now, but whether we will all meet again tomorrow isn’t guaranteed. Should death come, fame and wealth, friends and family will be of no help. Our only support will be the positive imprints of the virtuous actions we’ve done.

“Today, there are 7 billion human beings in the world and most of them think only of material gain. Very few think about the inner world of the mind. Many of us who look to the Buddha for inspiration neglect to consider that whether we make progress in the path depends on whether we make the effort. We also tend to think of our opponents as outside us, whereas the real enemy is within. The second kind of laziness is attraction to wrong-doing, while the third is low self-esteem, defeatism, thinking, ‘I can’t really do it’. Coming to understand the equality of self and others generates enthusiasm for the path.

“So, having mounted the horse of the awakening mind

That dispels all discouragement and weariness,

Who, when they know of this mind that proceeds from joy to joy,

Would ever lapse into despondency?”

As he read on, His Holiness pointed out that verses 43 & 44 indicate the results of virtue and wrong-doing. He explained that the mention of Vajradhvaja relates to a chapter in the ‘Array of Stalks’ or Avatamsaka Sutra. Shantideva’s advice to dispel despondency is to recall the advice in the chapter on conscientiousness and then joyfully rise to the task.

Having completed his reading of Chapter 7, His Holiness went straight on to Chapter 8, which begins by discussing how to develop concentration and how to surmount what obstructs it. He read briskly up to verse 89 & 90 which is where instruction on developing the awakening mind of bodhichitta and meditating on the equality between self and others begins.

I should protect all beings as I do myself

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

The discussion of the advantages of developing and putting compassion into practice and the disadvantages of not doing so culminate at verse 104 with the question----‘But since this compassion will bring me much misery, why should I exert myself to develop it?’—The retort is, ‘Should you contemplate the suffering of living creatures, how could the misery of compassion be more?’

Highlighting the advice that if you’re selfish, you’ll never be happy, His Holiness noted the powerful impact of verse 130.

If I do not actually exchange my happiness

For the, sufferings of others,

I shall not attain the state of Buddhahood

And even in cyclic existence shall have no joy.

Verse 140 begins an exercise in exchanging self and others involving reflection on envy, competitiveness and self importance. You are jealous of someone higher than you thinking---he’s honoured, but I am not. You are competitive and wish to excel someone who is your equal and look forward to humiliating someone inferior to you. From verse 155 the faults of self-cherishing are explained.

“The practice of exchanging self and others brings home to us the disadvantages of cherishing yourself instead of others. If you cherish others more than yourself in this life and the next, great benefits will accrue.”

His Holiness looked at his watch and announced, “It’s time for lunch. See you tomorrow.” Waving to the crowd as he left, he drove back to the Phodrang.

original link & photos: https://www.dalailama.com/news/2018/teachings-at-shewatsel

Dalai Lama on Happiness and a Stress-free Life

New Delhi, India - On arrival at the leafy IIT campus in Hauz Khas, New Delhi, this morning, His Holiness the Dalai Lama was received by the founder of Velocity 48, Ms Parul Rai and actor Tisca Chopra. They escorted him to the auditorium where an audience of 1500 were waiting.

On the stage His Holiness and his hosts lit a traditional lamp together to open the event. Moderator Sadhna Srivastav invited the Director of IIT Prof V Ramgopal Rao and IIT Executive Councillor Sanjeev Jain to formally welcome His Holiness with flowers and a white scarf. Ms Parul Rai explained that it has been her dream to provide opportunities for people to meet and listen to living legends so she was pleased that His Holiness had accepted her invitation. She added playfully that it was more by accident than design that the panel on stage with His Holiness were all women.

In her words of welcome Tisca Chopra said she found it daunting to be speaking at IIT and introducing His Holiness who the New York Times has described as the most famous man in the world. She mentioned several questions she would like to have answered—is it our goal to be happy? can compassion be learned? and what is a well-lived life?

Ms Srivastav invited His Holiness to begin his talk, which he did.

“Respected dear sisters and brothers, several of my friends and in particular former Irish President Mary Robinson have called me the feminist Dalai Lama because I support women’s taking the lead at a time when we need to give greater promotion to compassion. Experiments have shown women to be more sensitive and responsive to others’ pain. We all come from a mother and most of us have survived as a result of her affection and care.

“In human history, warriors, those who kill, have traditionally been male. Butchers are mostly male. So, as I said before, at a time when we need to make a special effort to promote love and compassion, I believe women have a special role to play.

“As to the question of happiness and a stress-free life, every sentient being that experiences pleasure or pain has a desire to be happy. There are many different levels of happiness because animals, including birds, insects and fish, do not have the brains that we have. Their lives are entirely directed towards sensory experience. It’s what their survival depends on, which is why some animals have much sharper senses than we humans do.

“We, on the other hand, have sophisticated language and thought, but that in itself doesn’t prevent our brains from sometimes creating trouble. Having too much expectation about the future or getting lost in musing about the past can bring us stress and anxiety

“Our basic human nature is compassionate and warm-hearted because that’s the way our lives begin. Without love and affection we would not have survived. Therefore, we need to combine our natural intelligence with warm-heartedness. Warm-heartedness brings inner strength and self-confidence, it enables us to be honest and truthful so our conduct is transparent, which attracts trust and friendship.

“Our survival and our future depend on other human beings, who are our source of happiness. If I smile at this flower, it doesn’t respond. But if I smile at another human being, she or he generally smiles in return. Without showing a warm-hearted concern for others we can’t be happy.

“As I already said, we have a marvellous, brilliant brain. But if this brain is driven by anger, competition and jealousy, it can be overcome by fear and anxiety. Dominated by self-centredness, we lack moral principles and a far-sighted approach. However, when we combine our intelligent brain with warm-heartedness, we respect others’ rights, sincerely wish them to be happy and never make trouble for them.

“When emotions cloud our minds we are unable to use our intelligence, are unable to think straight and can’t apprehend reality. To do that our minds must be calm, clear and unbiased. We need to look at whatever we’re dealing with from different angles to get a fuller picture. If we can do this, we’ll be happier and face less stress.”

His Holiness next turned his attention to India’s 1000 year old tradition of secularism, showing respect for all spiritual traditions and even for the views of those with no faith. All religious traditions convey a message of love and compassion, which can bring peace, happiness and satisfaction. And yet, since one billion of the seven billion human beings alive today have no interest in religion, these religious messages will not appeal to everyone. To do that requires secular ethics.

His Holiness talked about theistic and non-theistic religious traditions. How the theistic traditions like Judaism, Christianity, Islam and some strands of Hinduism believe in a creator God who is full of love. Their followers believe that they too need to relate to the other beings God has created with love and compassion. He described this as a powerful idea. He went on to explain that non-theistic traditions like one branch of the Samkhyas, the Jains and the Buddhists believe that life has no beginning, therefore there is rebirth and karma. However, where Jains and Samkhyas believe in an atman, an independent self, Buddhism teaches selflessness, that there is no independent self, but a self merely designated on the basis of body and mind.

“The purpose of teaching about selflessness,” His Holiness continued, “is to help us tackle our emotions. My American friend, cognitive psychologist Aaron Beck, who works with people who have problems with anger, has told me that the feelings of negativity they have when they are angry are 90% mental projection. This corresponds with what Nagarjuna taught in terms of conceptual fabrication. As a student of Nagarjuna, I have personal experience that thinking about his explanation that nothing has any independent existence helps reduce the strength of disturbing emotions. This is another way to bring about peace and happiness.

“At the same time, Shantideva, in his book ‘Guide to the Bodhisattva’s Way of Life’ explains how a self-centred attitude also gives rise to negative emotions like anger and that anger can be countered by altruism and warm-heartedness.

“So, something we can do is try to tackle our disturbing emotions, develop warm-heartedness and achieve peace of mind. Then we can share our experience with our human sisters and brothers.”

Ms Nivruti Rai of the IIT Bengaluru moderated a question and answer session. His Holiness advised that human beings can change. They can, for example, examine whether anger and frustration have any value, coming to understand that anger is always unhelpful. However, compassion is an antidote to many disturbing emotions. Because anger and compassion are opposites, as one increases the other is reduced. His Holiness emphasized the importance of thinking about these things, reaching a conviction and becoming deeply acquainted with it.

Asked how to remain strong when a loved one passes away, His Holiness recommended being realistic. Any living thing, he said, whether it’s a flower or our body, has a beginning and an end. Birth and death are part of life.

“When my Tutor passed away, it was like losing the rock on which I was accustomed to lean and I was sad,” His Holiness explained. “However, I realized that what I should do instead of moping was to work to fulfil his wishes.”

He told someone else who was uncertain how to decide which course to follow that the first thing to do is to use your intelligence and think carefully about it without any sense of haste. Ask trusted friends for advice. In ways like this reach a decision and, he said, when you’ve done so, act on it with determination.

His Holiness answered a question about why good and innocent people suffer by suggesting that in the case of those who are starving, it is because they are neglected by those who have the means to help them, but lack the moral principles to do so.

Finally, a member of the audience asked if we are not all fundamentally selfish. His Holiness agreed that it is natural to take care of yourself, but recommended doing so wisely not foolishly. Given how dependent we are on each other it’s unrealistic to think only of yourself, so the wise way to fulfil self-interest is to look after the interests of others.

As the meeting came to an end, His Holiness thanked people for coming to listen to what he had to say. He asked them to think about what they’d heard and to try to put into effect whatever they could of what they’d understood.

The crowd pressed forward gently as individuals hoped to interact briefly with His Holiness who gradually made his way to the door and left the building to return to his hotel. Tomorrow morning, he will fly back to Dharamsala.

original link & photos: https://www.dalailama.com/news/2018/happiness-and-a-stress-free-life

The Dalai Lama on Living, Loving, Laughing and Dying: the Buddhist Way

His Holiness the Dalai Lama is in Mumbai at the invitation of the Nalanda Shiksha, a collection of Indian Buddhist groups from places as far flung as Bangalore, Bir, Sankisa and Nasik. Having come to Dharamsala in 2012 and 2013 to listen to him, this is the first time they have gathered in Mumbai, where the teachings are hosted by Somaiya Vidyavihar, an eclectic education institution.

This morning His Holiness walked through a Festival of Tibetan Culture organized by Tibetan MP Karma Yeshi, that featured an exhibition focused on the history of Tibet, a Medicine Buddha sand-mandala under construction and an opportunity to consult a team of physicians from the Tibetan Medical & Astro Institute.

After His Holiness had taken his seat on the stage, proceedings began with a recitation in Sanskrit of the Campus Prayer. Introducing His Holiness, Mr Samir Somaiya, President of the Somaiya Trust, whose motto is Knowledge Alone Liberates, remarked that this is his third visit. He noted that when his grandfather started Somaiya Vidyavihar in 1959, his intention was that any person of any background could come and receive an education in any branch of study. Today, the wish remains to provide a holistic education that contributes to training the mind. Before requesting His Holiness to speak he quoted the Dhammapada “Rather than hear a thousand words without meaning, better to hear one word through which to attain peace.” His Holiness responded:

“I am very happy to be here once more. I met your father, a wonderful man who is no more. It’s natural that new faces come and old ones disappear. The important thing is to lead a meaningful life so we can die without regret. Meaningful means not only earning money and fame, but helping others. We all have a responsibility to help our human brothers and sisters. I really appreciate the opportunities and different styles of education you provide here.”

He said that because he was going to explain the Buddha’s teachings he would like to begin with a recitation in Pali of the ‘Mangalam Sutta’, followed by ‘An Invocation of the Seventeen Great Sagacious Adepts of Glorious Nalanda,’ recited simultaneously in Tibetan, Hindi and English. He quoted from the colophon that prayer to explain why he had composed it: ‘At the present time, when in the ordinary world there is great advancement in the fields of science and technology, but we are also distracted by the hustle and bustle of our busy lives, it is extremely important that those of us who follow the Buddha should have faith based on knowledge of his teaching. Therefore, we should examine the reasons for it with an unbiased and inquisitive mind, analyzing them closely.’

“We should be 21st century Buddhists with a thorough knowledge of what the Buddha taught. Just closing our eyes and reciting the refuge formula is not enough, we need to know what it means. Why is the Buddha respected? because of his conduct and knowledge. We can’t just rely on his kind face; we have to examine his teachings. From an intellectual point of view the Buddha’s teaching is marvellous, but even more important is that we can use it to transform our emotions. Through such practice in life after life he attained enlightenment. “

His Holiness explained that when we examine the teachings we should investigate them without bias. He said we need a degree of scepticism, which prompts questions, leading to an eagerness to investigate, which in turn will yield answers. This was the approach of the great masters of Nalanda. Buddhism in general and the Nalanda tradition in particular stress the use of reason. His Holiness said that texts written by the masters of Nalanda are extremely useful and that he himself began to learn from them at the age of seven. He mentioned that when Western writers in the late 19th and early 20th century dismissed Tibetan Buddhism as Lamaism, they overlooked its real value. They had no appreciation of its use of philosophy and epistemology or of the subtlety of Buddhist tantra.

Buddhism was introduced to Tibet in the 8th century by Shantarakshita, a top scholar from Nalanda invited by the Tibetan Emperor. He initiated the translation of more than 300 volumes of Buddhist literature mostly from Sanskrit, but also from Pali and Chinese. Tibetans studied these texts rigorously and eventually composed their own commentaries. When Dipamkara Atisha came to Tibet in the 11th century, the country had fragmented and yet his influence, also linked to Nalanda, was deep and widely felt. His Holiness made the point that these ancient Indians were Tibetans’ gurus and that as chelas or disciples Tibetans had proved themselves reliable. They had kept alive values and practices forgotten in the land of their origin and now brought them back again.

“Why do we need inner peace? because, for one thing, a calm mind is important for our health. Constant fear, anger and stress can make us ill. All sentient beings want to live a happy life, but most, like animals and birds seek to do so only a sensory level. Their intelligence is limited and yet they respond to affection and kind words. We human beings have intelligence that allows us to project into the future and remember the past. We invented language and writing, but we also developed faith.”

His Holiness explained that in theistic terms there is faith in a creator god, but in non-theistic terms there is faith in causality. Both approaches have been of great benefit to humanity in the past and will continue to be so in the future. Those who believe they were created by god see a spark of god in everyone. Buddhists on the other hand speak of everyone having Buddha nature. In non-theistic traditions there is greater emphasis on our own effort. If we create positive action, we meet with positive results. Actions that bring joy we regard as positive, those that provoke misery we regard as negative. His Holiness said:

“Some of my friends who follow Dr Ambedkar dislike the word ‘karma’ because it is used by those of the dominant caste to justify the caste system. There are lazy and defeatist Tibetans too who say because everything depends on karma there’s nothing left to do. However, we must work to create more powerful karma or action by which we can change or neutralize our negative karma. Strong positive action can prevent the ripening of earlier negative actions. It depends on what we do, which is why the Buddha said we are our own masters.

“We Buddhists don’t believe in a self separate from the body and mind. We say that although there is no independent self, there is a self existing in dependence on the body and mind.”

Some people describe Buddhism not so much as a religion, but more as a science of mind. In fact those Indian traditions that train in concentration and insight have a wealth of understanding of the workings of the mind. Meanwhile Madhyamaka and Quantum Physics adopt a similar stance. The Indian nuclear physicist Raja Ramanan once told His Holiness of his pride when what he read in Nagarjuna resonated with the approach of Quantum Physics. There is also a wealth of information about tackling those emotions that disturb our inner peace.

Taking up a different point His Holiness said that major religious traditions in India have lived together side by side for a long time. He quoted Mr Advani as saying that democracy has succeeded in India because of ahimsa or non-violence and respect for others’ rights and views. He commended keeping your own faith, but respecting that of others. Inter-religious harmony is a longstanding Indian tradition and a living example that it is possible. His Holiness said that whenever he travels abroad he considers himself a messenger of India.

If ethics depended only on one religious tradition, it would have only a limited appeal, whereas ethics need to be accessible to all 7 billion human beings, who include the 1 billion who have no faith. This is why, he said, we need a system of secular ethics and mentioned that a program of secular ethics is being designed for use in schools.

After a break for lunch, His Holiness resumed, clarifying that some Christian and Muslim friends have objected that secularism can seem akin to atheism and opposed to religion. He counters by saying that in the Indian understanding a secular approach is one that respects all religious traditions and even those who believe in none. He continued:

“If we are truthful, honest and have a genuine concern for others’ well-being, a respect for them, there is no room to bully, exploit or cheat them. A more compassionate mind brings with it self-confidence, which gives rise to honesty, truthfulness and transparency. Therefore, the real meaning of secular ethics is to be warm-hearted. This warm-heartedness doesn’t necessarily derive from faith, but from our natural sense of affection. Dogs and cats, for example, appreciate sincere affection. They respond in kind, for although dogs can’t smile, they wag their tails while cats purr and retract their claws.”

We all depend on others for our survival, so we need affection. However, this biological factor tends to apply only to friends and relatives. It takes the use of our intelligence to be able to see that an enemy is also a human being, a human brother or sister, someone to whom we can extend love and compassion. Only human beings can do this. His Holiness explained that compassion is a source of happiness, while self-centredness can lead ultimately to violence. Mentioning that in many cases corruption is also a form of violence, he advised that the practice of ahimsa should include being honest and truthful. He said that the quality of our actions, whether they are positive or negative, depends on our motivation. This is why we have to transform our minds.

With regard to the Buddha’s teaching, he taught in response to a request. In Varanasi he taught the Four Noble Truths, explaining them three times in terms of nature - that there is suffering, its cause, cessation and the path; in terms of function - that we should know suffering, overcome its causes, and attain cessation by following the path; and in terms of result - having eliminated the cause, suffering is overcome, having followed the path, we attain cessation. He said that knowing suffering, there is nothing to be known; eliminating the cause, there is nothing to eliminate; attaining cessation there is nothing to attain and cultivating the path, there is nothing to be cultivated.

His Holiness drew attention to the observation of American psychiatrist Aaron Beck that when we are angry about something or attached to something, we sense that the object of our anger or attachment is completely negative or attractive, but 90% of this is our own mental projection. He remarked that this accords with what Nagarjuna taught too.

He said that suffering is based on ignorance. Ignorance of causality is rooted in ignorance about reality. While the first turning of the wheel of Dharma dealt with the Four Noble Truths, the second dealt with the nature of reality and the third with clarity and awareness, the nature of the mind. Because of the nature of the mind we can eliminate its defilements, overcome suffering by eliminating its causes, and achieve cessation by following the path.

His Holiness answered several questions from the audience including a request for advice about how to meditate. He recommended reading Kamalashila’s ‘Stages of Meditation’. As to how to overcome anger, he recommended studying Chapter 6 of Shantideva’s ‘Guide to the Bodhisattva’s Way of Life’. And finally, when asked whether the conduct of ahimsa or non-violence does not suggest that we should be vegetarian, he quoted a Sri Lankan monk who told him that because a Buddhist monk who depends on alms has no kitchen he has to accept whatever he is given. Therefore, he is neither vegetarian nor non-vegetarian. That said His Holiness pointed out that in the Tibetan community the main kitchen in monasteries and schools is now generally vegetarian. He conceded that although he encourages vegetarianism, for health reasons, on the advice of Tibetan and Ayurvedic physicians, he himself has been unable to maintain an entirely vegetarian diet.

His Holiness will continue to teach tomorrow. See this page for part 2 [including photos]. http://www.dalailama.com/news/post/1134-living-loving-laughing-and-dying-the-buddhist-way---mumbai---second-day

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

Osaka, Japan, 10 May 2016 - As His Holiness the Dalai Lama walked to the hall of the Osaka International Conference Center this morning, well-wishers, mostly Chinese from Taiwan, lined up to greet him. When he walked onto the stage, the hall filled with applause. Once he had sat down he said:

“As you know I’m nearly 81 years old and I have some problems with my knees, so although a teacher ought to prostrate before the Buddha before teaching it is now quite difficult. However, my brain is still sharp. Every day in my practice, I use my intelligence to the full. I think about reality, analyzing, analyzing.”

He remarked that since there was simultaneous translation into Mandarin, Korean, Japanese, Russian, Mongolian and English, he would speak uninterruptedly in his own language.

“All human beings have the capacity to differentiate right from wrong, but when we are under the influence of anger or attachment we lose the ability to discriminate. To fully exercise our intelligence we need a calm mind. Folding our hands and saying ‘I go for refuge ... ‘ is not enough, we need to employ reason. And we tend to be ignorant of the nature of the mind. We need to know how to shape the mind, to transform it from being disturbed to being calm. Cultivating the wisdom of listening, reflection and meditation will help.”

His Holiness remarked that of the various miraculous aspects of the Buddha’s body, speech and mind, it is his teaching that is most effective. He stressed the importance of actually understanding the nature of the Buddha, because, as he said, blind faith is not a basis for transforming the mind. Mere faith does not require much intelligence, and it will not guarantee the survival of the Buddha’s teachings. Applying analysis, on the other hand, will ensure that it lasts long. Sound faith should properly be based on understanding and wisdom.

While the first turning of the wheel of Dharma presented the Four Noble Truths, the second, given on Vulture’s Peak, dealt with the Perfection of Wisdom teachings. These assert that whatever is dependent on other conditions cannot be inherently existent. His Holiness noted that he refers to the Pali and Sanskrit traditions because he feels the terms ‘greater’ and ‘lesser’ vehicles give people a wrong impression. He went on to say that in the Sanskrit tradition all explanations of the basis, path and result are based on reason.

His Holiness expressed admiration for Dharmakirti, a great master of logic and epistemology, who composed seven treatises on valid cognition. Later, Shantarakshita, a foremost master of Nalanda University, furthered this tradition with the establishment of the Yogachara-Svatantrika-Madhyamika school of thought, which combined the Madhyamaka of Nagarjuna and the Yogachara of Asanga with the logic and epistemology of Dharmakirti.

Modern scientists are interested to compare these modes of thought with their own findings. Where the Chittamatra or Mind Only school asserts the unfindability of external phenomena, Quantum Physics suggests that external phenomena depend on the perceiving mind. His Holiness cited what he considers the Buddha’s scientific approach, quoting him as advising his followers not to accept what he said at face value, out of devotion, but to test it through investigation and experiment and only accept it if it makes sense.

Turning to the text he was to teach, His Holiness stated that its main thrust was generating the awakening mind and an understanding of emptiness. The first chapter begins by outlining the benefits of the awakening mind, while the ninth presents an explanation of emptiness to which the preceding chapters are preliminary. It is observed that while compassion focusses on sentient beings; wisdom focusses on enlightenment.

His Holiness advised that his explanation will extend over four days and that it should be regarded as an opportunity to study and learn, not to receive blessings. He noted that Shantideva’s approach to generating the awakening mind, the exchange of self with others, is for those of sharp faculties when compared to the seven point cause and effect approach that Atisha taught. He also advised that since chapter nine of the ‘Guide’ is complicated and difficult, reading Nagarjuna’s ‘Fundamental Wisdom of the Middle Way’ and Chandrakirti’s ‘Supplement to the Middle Way’ would be helpful.

He said he received an explanation of the ‘Guide to the Bodhisattva’s Way of Life’ from Khunnu Lama Rinpoche in 1967. Because he has found it so helpful he teaches it whenever he has the opportunity. But, he said, the key is in applying what it recommends, for example applying what chapter six, which deals with patience, has to say about anger. He recommended that his listeners try to read a little of the text every day and reflect on it as part of their practice.

Setting the text aside for a moment, His Holiness declared:

“First of all, I’m just one of 7 billion human beings alive today. As human beings we are all fundamentally the same. We share a common experience in that we are all born from a mother. We survive because of her care and affection. Scientists working with young infants are coming up with findings that suggest that basic human nature is compassionate. Common sense tells us that even if a family is poor, if they live in an atmosphere of affection they tend to be happy. A wealthy family, well provided for, but afflicted by suspicion and jealousy, tends to be unhappy. Clearly where there is love and compassion, happiness follows.

“We are social animals. We need friends and friendship depends on trust. Showing concern and affection for others is how we establish trust. Because we are interdependent, love and compassion are important in our lives. Recently I was encouraged to hear on the BBC that increasing numbers of young people regard themselves as global citizens.

“Similarly, the creation of the European Union is an instance of nations that once fought each other putting the past behind them and giving priority to their common interests. We could all do well to adopt such a mature approach and regard ourselves as global citizens. Instead we tend to think in terms of ‘us’ and ‘them’, despite, as I mentioned above, the fact that as human beings we are all the same; members of one family.”

Describing education today as focussed on materialistic goals, but with little to say about how to find peace of mind, His Holiness noted that that used to be the province of religion. Today, however, when religion no longer commands the universal appeal it once had, there is a need instead for a secular approach to human values. He mentioned proposals to introduce secular ethics into modern education.

Looking back to the origins of Tibetan Buddhism, His Holiness recalled the efforts of the bodhisattva abbot Shantarakshita working with the adept Guru Padmasambhava and King Songtsen Gampo. Later, after Tibet had fragmented politically, the King of Ngari invited Atisha. He wrote his ‘Lamp for the Path’ and established the Kadampa tradition. ‘Guide to the Bodhisattva’s Way of Life’ is one of the six classic texts of the Kadampas.

“Today, the crucial thing is to study,” His Holiness advised. “In exile, monasteries that only performed rituals in the past have instituted programmes of study. Nuns too have been studying and the first group will shortly graduate and will be awarded Geshe-ma degrees. We all need to be 21st century Buddhists, which means we at least understand the nature of the Buddha, Dharma and Sangha, the teacher, his teaching, the path to cessation, and the community of those who put it into practice.”

Coming back after lunch His Holiness repeated what Khunnu Lama Rinpoche had told him that since it was composed in the 8th century, ‘Guide to the Bodhisattva’s Way of Life’ has been the single most important text for training the mind. He said the point is not to simply recite it, but to put what it says into effect. He glossed the meaning of the term ‘bodhi’ in the title ‘Bodhicharyavatara’ as referring to the abandonment and realization of great enlightenment. He noted the translators’ homage to Manjushri and the author’s pledge to compose the work.

He clarified that we take refuge in the Buddha, Dharma and Sangha in order to achieve liberation. Liberation is the fruit of eliminating the disturbing emotions. It is intense misconception or grasping in the mind that gives rise to the disturbing emotions. He mentioned the American psychiatrist Aaron Beck who told him that when we are angry the object of our anger appears to be totally negative. This impression is 90% mental projection. In other words, conceptual thought exaggerates the nature of the object and provokes anger or attachment.

“I’ve been reflecting and meditating on emptiness for more than 60 years at my teacher Ngodrup Tsognyi’s prompting and I’m aware of what Nagarjuna says:

Through the elimination of karma and affliction there is liberation.

Karma and affliction come from conceptual thought. 

These come from mental fabrication.

Fabrication ceases through emptiness.

The root of all suffering is disturbing emotions and their root is ignorance. Those who wish to pacify suffering should generate wisdom. Verse two of chapter nine says: ‘Truth is recognized as being of two kinds: conventional and ultimate. Ultimate reality is beyond the scope of the intellect. The intellect is called conventional reality.’ The two truths are of the same entity, as the Heart Sutra states: form is emptiness; emptiness is form, and so forth. Chapter nine continues: In the light of this, people are seen to be of two types: the contemplative or yogi and the ordinary person; the ordinary people are superseded by the yogis, which implies that they perceive the ordinary, worldly person’s viewpoint to be incorrect.

His Holiness read rapidly through the first and second chapters. In the first he distinguished between the mind that aspires to awaken and that which ventures to do so. The difference is whether the bodhisattva is engaged in the six perfections. The second chapter, dealing with disclosure of evil stresses the inevitability of death:

Remaining neither day nor night, 

Life is always slipping away 

And never getting any longer, 

Why will death not come to one like me?

Announcing that he had completed the first two chapters, His Holiness repeated that this was an opportunity to study and learn, not just receive blessings. He said what his listeners would gain from these eight sessions could have an impact for their entire lives. He introduced Ven Yangten Rinpoche, who he described as a good young scholar, who would answer whatever questions people had about what had already been read.

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

Original link & photos: http://dalailama.com/news/post/1392-beginning-to-teach-guide-to-the-bodhisattvas-way-of-life-in-osaka

Dalai Lama Meets with Vietnamese CEO's

Theckchen Chöling, Dharamsala, HP, India, 15 May 2015 - His Holiness the Dalai Lama met with a group of 112 Vietnamese from the Vietnam CEO Club at his residence today. The group consists of about 60% women and 40% men. Most were in Dharamsala for the first time. To begin with the visitors offered His Holiness two large volumes containing Shantideva’s ‘Guide to the Bodhisattva’s Way of Life’ one in English and the other in Vietnamese. They were the work of 600 contributors. In his acknowledgement, His Holiness said:

“I received an explanation of this book ‘Bodhicharyavatara’ from Khunu Lama Rinpoche in 1967, at which time he asked me to teach it as many times as I could. And I’ve tried to do that. I have found it very helpful for transforming the mind. I read it and study it whenever I can.

“What this book teaches is really helpful for reducing the self-cherishing attitude and feeling attachment for things we see as inherently existent. We all have negative emotions and, since we want to be happy, it helps to reduce them. Whether we formally follow a religious tradition or not we need to pay more attention to inner values.”

He went on to say that when we talk about happiness, we usually associate it with sensory pleasures, beautiful sights and soothing sounds. We pay insufficient attention to our mind that is the source of happiness within us. He mentioned that the first item on the BBC news this morning was about migrants trying to reach Europe from North Africa in rickety boats, many of them dying on the way. This is an example of a man made problem. Many of these arise because of the division we feel between ‘us’ and ‘them’ and our tendency to work only for ‘our side’. ‘The Guide to the Bodhisattva’s Way of Life’ teaches us how to counter this tendency.

The first of several questions from the audience asked how we can see our minds in order to change them. His Holiness explained:

“To begin with you can focus your eyes and mind on an object. When you close your eyes, an image of the object remains. This is a generic image and you can learn to hold your attention on it to sustain it. Later, you can change your focus to the mind itself.

“Chapter 6 of the ‘Guide’ talks about patience. We tend to rely on and trust our negative emotions, but if we read this chapter it becomes clear how harmful they are and how we need to control them. Chapter 8 explains the disadvantages of attachment and a self-cherishing attitude as well as the advantages of cherishing others instead.

“Whether or not we formally follow a spiritual path, it’s important that to investigate the causes of unhappiness, which are the negative emotions, and ways to counter them. We also need to pay attention to the causes of happiness, such as love and compassion, and ways to develop them.”

His Holiness asked the group about rates of suicide in Vietnam and was told they were quite low. He further enquired whether most cases took place in cities or in rural villages. Hearing that most take place in cities he suggested that people feel isolated and lonely more easily in cities, whereas in villages there seems to be more social support and a sense of community. He remarked that love and affection have a role in this. As social animals, friendship is very important for human beings and friendship is based on trust, which grows when we show concern and respect for others. He added that there is a need everywhere to educate people about the value of warm-heartedness.

He asked about corruption and the gap between rich and poor in Vietnam and the answer to both questions was, “Large”. He remarked that clearly material development is necessary, but equally important is inner development. We all have problems, he said, but we have to find ways to deal with them.

The question of suicide came up again and he recalled hearing about a monk in Tibet who was arrested and subject to ‘class struggle’ by the Chinese authorities in 1958 or 59. When the monk was being transferred to another place and the party stopped to rest, he engaged in the practice of transference of consciousness and in effect took his own life. His Holiness said that we have to consider cases of suicide according to their circumstances.

A question was asked about the 5th and 6th verses of the ‘Eight Verses for Training the Mind’, which deal taking defeat upon yourself while giving the victory to others and coping with those who harm you despite the good you have done them. His Holiness stressed the importance of not getting angry with people who do you harm, but also of not being complacent about their wrong doing. You can and should intervene.

When a member of the audience requested a very simple explanation of emptiness, His Holiness replied that things do not exist as they appear.

Someone else asked how to deal with the negative emotions that arise in the course of doing business. His Holiness advised him to try to conduct his business less for his own profit, and not in order to cheat, exploit or deceive others, but in order to contribute to society at large.

“Learn about negative emotions and how to counter them. Be practical about it. It’s not only businessmen who are subject to negative emotions, even hermits is the hills can be subject to jealousy and competitiveness. But if you become familiar with recognising them you can learn to deal with them.”

Original link with photos http://dalailama.com/news/post/1272-meeting-with-vietnamese-ceos

Explaining ‘The Guide to the Bodhisattva’s Way of Life’

Hamburg, Germany, 24 August 2014 - Emerging from his hotel into the sunlight falling through the trees, His Holiness the Dalai Lama took time to greet Tibetans and other well-wishers who had gathered to express their respect and support.

“Today there’ll be an explanation of the Buddhadharma according to the Nalanda tradition,” His Holiness began. “The Tibetan Buddhist tradition originated with the invitation to Tibet in the 8th century of the then leading scholar of Nalanda University, Shantarakshita, by the Tibetan Emperor, Trisong Detsen. Buddhism had been introduced to China some four centuries earlier, a tradition also linked to Nalanda by Hsuan Tsang who studied there with Dharmapala. The prevailing philosophical views belonged to the Mind Only and Middle Way Schools and whereas China predominantly followed Mind Only, Shantarakshita established the Middle Way view, the tradition following Nagarjuna, in Tibet.”

Describing himself as a minor student to the Nalanda tradition, His Holiness said he was happy to have the opportunity to discuss Shantideva’s ‘Guide to the Bodhisattva’s Way of Life’ and Thogme Sangpo’s ‘37 Practices of a Bodhisattva’. He pointed out the difficulty of explaining everything in four sessions, but encouraged his listeners to take the book away with them to read and study themselves.

He explained that Shantideva, who lived in the 8th century CE, composed two texts the ‘Compendium of Training’ and ‘Guide to the Bodhisattva’s Way of Life’, which complement each other. Shantideva followed the Consequentialist Middle Way view propounded by Chandrakirti that asserts that while things have no objective existence they nevertheless exist conventionally.

His Holiness paused to commend Kelsang Wangmo, a German nun assisting his German translator, Christof Spitz, as the first woman to be granted a Geshe-ma degree. Turning to the text, he read its title in Sanskrit and Tibetan, initiating a complex discussion of the word ‘bodhi’ or ‘chang-chub’, which is translated as enlightenment, but specifically refers to purifying or clearing away ignorance and to knowing. It implies that Buddhahood is attained by overcoming ignorance, clearing away the obstructions to knowledge by developing an understanding of emptiness, supported by the skilful means of bodhichitta. The Buddha made it clear that this is something we have to do for ourselves by following the path he revealed.

“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).”

His Holiness turned to Chapter Nine of the ‘Guide’, the wisdom chapter, saying that all the Buddha’s 84,000 teachings were taught in order that people could develop an understanding of reality such that they could purify their minds of all defilements. To overcome ignorance that is the basis of disturbing emotions like attachment we need to know things as they really are. His Holiness recalled the advice of American psychotherapist Aaron Beck that when we are angry or attached to something, about 90% of our anger or attachment is mental projection, a view that accords with Nagarjuna’s. We get caught up with how things appear to us instead of seeing them as they really are.

“Amongst human beings,” His Holiness remarked, “there are those who use their minds to investigate reality, who the text refers to as yogis, and those who simply follow their day to day lives. We could say that today, scientists are like yogis in that they attempt to see things as they really are. But even among yogis there are differences of understanding.”

His Holiness further commented that the different views of reality explained in Chapter Nine of the ‘Guide’ are complicated, but that analysing them is very helpful. The aim of such analysis is to uproot ignorance that is at the root of all disturbing emotions. He pointed out that it wasn’t until he was about 15 years old that he began to really take an interest in emptiness. In his 30s he really tried to study and put into practice what he understood.

“Only when you develop some understanding of emptiness do you become aware of the actual possibility of attaining Buddhahood. Although we all recite the verse for taking refuge in the Buddha, Dharma and Sangha and developing the awakening mind of bodhichitta, we generally don’t understand what it means. If you think closely about it, you can understand the process of transforming the mind into the mind of enlightenment.”

As the session broke for lunch, His Holiness advised:

“Ask yourself, who is this ‘I’ who eats lunch? Where is it? The ‘I’ is not the body and it isn’t the mind either. Where is it? Who is this hungry person? That way we can make lunch useful too.”

Meeting with members of the Tibet Centre Hamburg afterwards, His Holiness encouraged them to continue to make it a centre of learning, not only dedicated to Buddhism but to a wider knowledge of the workings of the mind. He mentioned the recent publication of a book in Tibetan containing science extracted from the Kangyur and Tengyur. He said that the English translation may be complete by the end of the year and requested the Centre to become involved in translating it into German. He also spoke to about 650 Tibetans resident in Europe. He noted that as refugees they have been in exile for 55 years. He praised the people in Tibet, whose spirit has remained unflinching despite the change of generations over the same period. He encouraged them to be careful to maintain Tibetans’ good reputation for gentleness and honesty.

Back in the Congress Centre hall His Holiness received and answered several questions from the audience, among them a request for guidance on choosing a spiritual teacher. His advice was to consult the list of qualifications for such a teacher described in the scriptures and to examine the prospective teacher to see whether he or she fulfilled them, a process that could even take years. He recommended making a commitment to a teacher only when you feel confident about him or her.

Returning to his survey of Chapter Nine of the ‘Guide’, he explained that ignorance is eliminated by the wisdom understanding emptiness because ignorance and wisdom, like light and dark, cannot coexist together. And ignorance is weaker not being supported by knowledge. His Holiness said:

“The ninth chapter is very important because it is on the basis of a genuine insight into emptiness that we develop a sense that liberation from suffering is possible and that the disturbing emotions can be eliminated. From that understanding arises the desire to achieve such liberation. Then, considering the predicament of sentient beings we develop the awakening mind of bodhichitta and the wish to serve them.”

He went on to stress that Buddhists should aspire to be 21st century Buddhists, understanding what the Buddha is and that the Dharma is the true path and true cessation.

Looking back to Chapter One of the ‘Guide’ he said it explains the awakening mind of bodhichitta, the ultimate wish to help other beings. It involves an aspiration to achieve enlightenment that is not just wishful thinking but is based on knowing that being of real help to other beings is possible.

His Holiness brought the day’s teachings to an end saying he would go through the process of formally generating bodhichitta tomorrow. He joked that going through the text this way is a bit like an elderly person’s approach to food, picking only those bits that are easy to chew. He mentioned the short and long-term advantages of bodhichitta, including freedom from lower rebirth, achieving higher rebirth and ultimately enlightenment. But, he said, the corresponding process of transforming yourself takes time. He remembered when he used to garden in Dharamsala and because he wanted to see the flowers bloom soon he tried to encourage the process and in doing so damaged the seeds. He concluded:

“We need to give growth time.”

original link with photos http://www.dalailama.com/news/post/1160-explaining-the-guide-to-the-bodhisattvas-way-of-life

The Dalai Lama on Living, Loving, Laughing and Dying: the Buddhist Way

Mumbai, Maharashtra, India, 30 May 2014 - His Holiness the Dalai Lama is in Mumbai at the invitation of the Nalanda Shiksha, a collection of Indian Buddhist groups from places as far flung as Bangalore, Bir, Sankisa and Nasik. Having come to Dharamsala in 2012 and 2013 to listen to him, this is the first time they have gathered in Mumbai, where the teachings are hosted by Somaiya Vidyavihar, an eclectic education institution.

This morning His Holiness walked through a Festival of Tibetan Culture organized by Tibetan MP Karma Yeshi, that featured an exhibition focused on the history of Tibet, a Medicine Buddha sand-mandala under construction and an opportunity to consult a team of physicians from the Tibetan Medical & Astro Institute.

After His Holiness had taken his seat on the stage, proceedings began with a recitation in Sanskrit of the Campus Prayer. Introducing His Holiness, Mr Samir Somaiya, President of the Somaiya Trust, whose motto is Knowledge Alone Liberates, remarked that this is his third visit. He noted that when his grandfather started Somaiya Vidyavihar in 1959, his intention was that any person of any background could come and receive an education in any branch of study. Today, the wish remains to provide a holistic education that contributes to training the mind. Before requesting His Holiness to speak he quoted the Dhammapada “Rather than hear a thousand words without meaning, better to hear one word through which to attain peace.” His Holiness responded:

“I am very happy to be here once more. I met your father, a wonderful man who is no more. It’s natural that new faces come and old ones disappear. The important thing is to lead a meaningful life so we can die without regret. Meaningful means not only earning money and fame, but helping others. We all have a responsibility to help our human brothers and sisters. I really appreciate the opportunities and different styles of education you provide here.”

He said that because he was going to explain the Buddha’s teachings he would like to begin with a recitation in Pali of the ‘Mangalam Sutta’, followed by ‘An Invocation of the Seventeen Great Sagacious Adepts of Glorious Nalanda,’ recited simultaneously in Tibetan, Hindi and English. He quoted from the colophon that prayer to explain why he had composed it: ‘At the present time, when in the ordinary world there is great advancement in the fields of science and technology, but we are also distracted by the hustle and bustle of our busy lives, it is extremely important that those of us who follow the Buddha should have faith based on knowledge of his teaching. Therefore, we should examine the reasons for it with an unbiased and inquisitive mind, analyzing them closely.’

“We should be 21st century Buddhists with a thorough knowledge of what the Buddha taught. Just closing our eyes and reciting the refuge formula is not enough, we need to know what it means. Why is the Buddha respected? because of his conduct and knowledge. We can’t just rely on his kind face; we have to examine his teachings. From an intellectual point of view the Buddha’s teaching is marvellous, but even more important is that we can use it to transform our emotions. Through such practice in life after life he attained enlightenment. “

His Holiness explained that when we examine the teachings we should investigate them without bias. He said we need a degree of scepticism, which prompts questions, leading to an eagerness to investigate, which in turn will yield answers. This was the approach of the great masters of Nalanda. Buddhism in general and the Nalanda tradition in particular stress the use of reason. His Holiness said that texts written by the masters of Nalanda are extremely useful and that he himself began to learn from them at the age of seven. He mentioned that when Western writers in the late 19th and early 20th century dismissed Tibetan Buddhism as Lamaism, they overlooked its real value. They had no appreciation of its use of philosophy and epistemology or of the subtlety of Buddhist tantra.

Buddhism was introduced to Tibet in the 8th century by Shantarakshita, a top scholar from Nalanda invited by the Tibetan Emperor. He initiated the translation of more than 300 volumes of Buddhist literature mostly from Sanskrit, but also from Pali and Chinese. Tibetans studied these texts rigorously and eventually composed their own commentaries. When Dipamkara Atisha came to Tibet in the 11th century, the country had fragmented and yet his influence, also linked to Nalanda, was deep and widely felt. His Holiness made the point that these ancient Indians were Tibetans’ gurus and that as chelas or disciples Tibetans had proved themselves reliable. They had kept alive values and practices forgotten in the land of their origin and now brought them back again.

“Why do we need inner peace? because, for one thing, a calm mind is important for our health. Constant fear, anger and stress can make us ill. All sentient beings want to live a happy life, but most, like animals and birds seek to do so only a sensory level. Their intelligence is limited and yet they respond to affection and kind words. We human beings have intelligence that allows us to project into the future and remember the past. We invented language and writing, but we also developed faith.”

His Holiness explained that in theistic terms there is faith in a creator god, but in non-theistic terms there is faith in causality. Both approaches have been of great benefit to humanity in the past and will continue to be so in the future. Those who believe they were created by god see a spark of god in everyone. Buddhists on the other hand speak of everyone having Buddha nature. In non-theistic traditions there is greater emphasis on our own effort. If we create positive action, we meet with positive results. Actions that bring joy we regard as positive, those that provoke misery we regard as negative. His Holiness said:

“Some of my friends who follow Dr Ambedkar dislike the word ‘karma’ because it is used by those of the dominant caste to justify the caste system. There are lazy and defeatist Tibetans too who say because everything depends on karma there’s nothing left to do. However, we must work to create more powerful karma or action by which we can change or neutralize our negative karma. Strong positive action can prevent the ripening of earlier negative actions. It depends on what we do, which is why the Buddha said we are our own masters.

“We Buddhists don’t believe in a self separate from the body and mind. We say that although there is no independent self, there is a self existing in dependence on the body and mind.”

Some people describe Buddhism not so much as a religion, but more as a science of mind. In fact those Indian traditions that train in concentration and insight have a wealth of understanding of the workings of the mind. Meanwhile Madhyamaka and Quantum Physics adopt a similar stance. The Indian nuclear physicist Raja Ramanan once told His Holiness of his pride when what he read in Nagarjuna resonated with the approach of Quantum Physics. There is also a wealth of information about tackling those emotions that disturb our inner peace.

Taking up a different point His Holiness said that major religious traditions in India have lived together side by side for a long time. He quoted Mr Advani as saying that democracy has succeeded in India because of ahimsa or non-violence and respect for others’ rights and views. He commended keeping your own faith, but respecting that of others. Inter-religious harmony is a longstanding Indian tradition and a living example that it is possible. His Holiness said that whenever he travels abroad he considers himself a messenger of India.

If ethics depended only on one religious tradition, it would have only a limited appeal, whereas ethics need to be accessible to all 7 billion human beings, who include the 1 billion who have no faith. This is why, he said, we need a system of secular ethics and mentioned that a program of secular ethics is being designed for use in schools.

After a break for lunch, His Holiness resumed, clarifying that some Christian and Muslim friends have objected that secularism can seem akin to atheism and opposed to religion. He counters by saying that in the Indian understanding a secular approach is one that respects all religious traditions and even those who believe in none. He continued:

“If we are truthful, honest and have a genuine concern for others’ well-being, a respect for them, there is no room to bully, exploit or cheat them. A more compassionate mind brings with it self-confidence, which gives rise to honesty, truthfulness and transparency. Therefore, the real meaning of secular ethics is to be warm-hearted. This warm-heartedness doesn’t necessarily derive from faith, but from our natural sense of affection. Dogs and cats, for example, appreciate sincere affection. They respond in kind, for although dogs can’t smile, they wag their tails while cats purr and retract their claws.”

We all depend on others for our survival, so we need affection. However, this biological factor tends to apply only to friends and relatives. It takes the use of our intelligence to be able to see that an enemy is also a human being, a human brother or sister, someone to whom we can extend love and compassion. Only human beings can do this. His Holiness explained that compassion is a source of happiness, while self-centredness can lead ultimately to violence. Mentioning that in many cases corruption is also a form of violence, he advised that the practice of ahimsa should include being honest and truthful. He said that the quality of our actions, whether they are positive or negative, depends on our motivation. This is why we have to transform our minds.

With regard to the Buddha’s teaching, he taught in response to a request. In Varanasi he taught the Four Noble Truths, explaining them three times in terms of nature - that there is suffering, its cause, cessation and the path; in terms of function - that we should know suffering, overcome its causes, and attain cessation by following the path; and in terms of result - having eliminated the cause, suffering is overcome, having followed the path, we attain cessation. He said that knowing suffering, there is nothing to be known; eliminating the cause, there is nothing to eliminate; attaining cessation there is nothing to attain and cultivating the path, there is nothing to be cultivated.

His Holiness drew attention to the observation of American psychiatrist Aaron Beck that when we are angry about something or attached to something, we sense that the object of our anger or attachment is completely negative or attractive, but 90% of this is our own mental projection. He remarked that this accords with what Nagarjuna taught too.

He said that suffering is based on ignorance. Ignorance of causality is rooted in ignorance about reality. While the first turning of the wheel of Dharma dealt with the Four Noble Truths, the second dealt with the nature of reality and the third with clarity and awareness, the nature of the mind. Because of the nature of the mind we can eliminate its defilements, overcome suffering by eliminating its causes, and achieve cessation by following the path.

His Holiness answered several questions from the audience including a request for advice about how to meditate. He recommended reading Kamalashila’s ‘Stages of Meditation’. As to how to overcome anger, he recommended studying Chapter 6 of Shantideva’s ‘Guide to the Bodhisattva’s Way of Life’. And finally, when asked whether the conduct of ahimsa or non-violence does not suggest that we should be vegetarian, he quoted a Sri Lankan monk who told him that because a Buddhist monk who depends on alms has no kitchen he has to accept whatever he is given. Therefore, he is neither vegetarian nor non-vegetarian. That said His Holiness pointed out that in the Tibetan community the main kitchen in monasteries and schools is now generally vegetarian. He conceded that although he encourages vegetarianism, for health reasons, on the advice of Tibetan and Ayurvedic physicians, he himself has been unable to maintain an entirely vegetarian diet.

His Holiness will continue to teach tomorrow. See this page for part 2 [including photos]. http://www.dalailama.com/news/post/1134-living-loving-laughing-and-dying-the-buddhist-way---mumbai---second-day

Dalai Lama Visits Sendai, Focus of the Tohoku Earthquake

Sendai, Japan, 7 April 2014 - Following his arrival in Japan from India yesterday, His Holiness the Dalai Lama today flew from Narita to Sendai. The flight brought him in over coastal areas which three years ago were devastated by the tsunami that followed the great Tohoku Earthquake of March 2011. He was able to land at the Sendai airport that the tsunami flooded and closed.

Warm applause filled the hall when His Holiness appeared on the stage of the Miyagi Kenmin Kaikan hall, which had been recreated as a Shinto shrine. Ms Kawakami Hiroko, Chairperson of the Sendai Welcome Committee and herself a Shinto priest opened the event and introduced His Holiness. She extolled his tireless work for peace and dialogue in the world and expressed the hope that his presence would strengthen hope and confidence among the people of the Tohoku region in the face of great adversity.

There followed an extensive Shinto ceremony conducted by priests of the Yamagata Prefecture Dewasanzan shrine and Miyagi Prefecture Takekoma shrine. Loud blasts on conch shells heralded the arrival of the priests in their elaborate white robes and black head gear. A long invocation prayer was made seeking the help of the Gods of Heaven to clear away misdeeds and impurities. Offerings were made to the haunting strains of the double reed hichiriki and flute and purification rituals conducted involving a priest making energetic sweeps in the air with leafy wands from the flowering evergreen sakaki tree. At the appropriate point His Holiness was also invited to participate. The ceremony was concluded with a short musical recital in which Ms Ishigaki Kiyomi played koto (Japanese harp) while Ishigaki Seiza played shakuhachi (bamboo flute).

“Today, it’s a little more than three years since the most powerful earthquake to hit Japan and the consequent tsunami that caused extensive devastation followed by radiation problems,” His Holiness began. “Many people died, many lost their homes; there’s been widespread grief and sadness. The purification rituals the Shinto priests have performed today are intended to help. I have great respect for all religions because of their intention to help, because they bring people solace.”

He spoke of visiting Shinto shrines before and taking part in prayers, but said this was the most elaborate ceremony he had witnessed. He remarked that the prayers were similar to those he has seen elsewhere, which involve invoking the gods and making offerings and requests to them. He explained that from a Buddhist point of view there are transcendental gods who are enlightened who can be of help and worldly gods who can be more mischievous.

“The Indian Buddhist master Nagarjuna says that if you allow yourself to remain depressed you won’t be able to overcome the problems that confront you. Therefore it’s important to keep up your spirits and remain confident that you can do what you set out to do.”

He asked those who had been directly affected by the quake and tsunami to raise their hands and offered his condolences and sympathy to all who had suffered. He recalled visiting Fukushima in late 2011 to comfort victims and share their pain. When they wept he felt like weeping with them, but even then he advised them that it would not help to remain downcast. Being depressed in the face of trouble only adds to it. He said that he often cites the remarkable way that the German and Japanese peoples rebuilt their nations out of the ashes of the Second World War as inspiring examples for others to follow. The key is to have self-confidence, determination and a firm resolve.

“If tragedy strikes, don’t lose hope. Transform it into an opportunity to make things better.”

He suggested that it is very sad to lose family and friends, but if we imagine that they can see us from heaven, or wherever they are, to see their loved ones dismayed and downhearted will only fill them with sadness too. To see us optimistic and full of hope will make them happy. Calling on his own experience he said:

“At the age of 16 I lost my freedom and at the age of 24 I lost my country. I’ve lived as a refugee for 55 years and yet I’ve never lost hope or given in to pessimism. As human beings we all have brothers and sisters who come to our aid. You Japanese are part of the 7 billion alive today who have feelings and experiences similar to yours.”

He mentioned that when Tibetan refugees were given land in different parts of India on which to settle, much of it was untamed jungle. In one place in particular it was also very hot. To begin with the people there pleaded to be moved elsewhere saying it was so hot they would surely die. His Holiness advised them to take things easily, to stay in the shade when the heat blazed and when he visited a year later teased them that they weren’t dead yet. In due course this became a successful settlement that he has visited again quite recently. He repeated that a great deal depends on determination and resolve.

Chuckling, His Holiness mentioned his appreciation of the care Japanese take over so much that they do. He added that since his first visit in 1967 he has noticed that while making good use of modern science and technology Japan still has strong spiritual traditions in Shintoism and Buddhism. There is an ability to combine material development with spiritual or inner values. Traditions such as respect for elders and children’s respect for their parents are worth preserving. However, he remarked that too much solemnity and an artificial smile risks a drift to hypocrisy. Then, laughing again, he said he had only one grumble and that was that Japanese food is often beautiful to look at and made of excellent ingredients, but there isn’t enough to fill you up.

Answering questions from the audience he advised that it is always helpful to remain honest and truthful in the face of difficulty.

“You should examine whether what you want to do is really feasible. Research your goal and adopt a realistic approach. Hope for the best, but prepare for the worst. Be honest, truthful and concerned for the well-being of others. To be self-centred instead leads to fear and suspicion, which more often than not ends in loneliness.”

About prayer he said it makes sense in traditions that believe in a creator to pray to god. From the Buddhist point of view, however, the Heart Sutra, for example, is not so much a prayer as a description of reality. And understanding reality is how we counter ignorance. Wisdom is the primary factor on the basis of which Buddhists develop faith and compassion.

To a woman who described the difficulty of dealing with three years of hardship His Holiness quoted Shantideva as saying that if there is a solution to something there’s no need to worry about it and if there isn’t, worrying won’t help. To a request to explain reincarnation he said it could take a week and that it would be better to find out more about it by reading books. Asked what has made him happy, His Holiness replied:

“To be a bhikshu, a Buddhist monk, and to be a follower of the Nalanda tradition. When I reach a new understanding of something I’m reading it brings me great satisfaction. Thinking about the awakening mind of bodhichitta and emptiness brings me a real sense of joy.”

He concluded by reciting his favourite verse from Shantideva’s ‘Guide to the Bodhisattva’s Way of Life’:

‘For as long as space endures 

And for as long as living beings remain, 

Until then may I too abide 

To dispel the misery of the world.'

original article and pictures http://www.dalailama.com/news/post/1105-his-holiness-the-dalai-lama-visits-sendai-focus-of-the-tohoku-earthquake