His Holiness the Dalai Lama Talks to the Deer Park Community

Deer Park, Oregon, WI, USA, 6 March 2016 - Today, as wild geese flew in formation honking overhead and a breeze bearing hints of spring blew over the snow scattered fields, about 300 people gathered in the temple at Deer Park Buddhist Center to listen to His Holiness the Dalai Lama.

Since his last visit in 2013, the Center’s founder, Geshe Lhundrub Sopa passed away. Therefore, on his way to the temple, His Holiness visited Geshe-la’s residence in the original Deer Park building where he paid his respects. Next, he visited the Kalachakra Temple from where he granted the Kalachakra Empowerment in 1981. Finally, after paying his respects before the image of Buddha Shakyamuni and Geshe-la’s reliquary in the temple, he took his seat.

Geshe Tenzin Dorje, now Deer Park’s resident teacher, welcomed His Holiness and his entourage on his 10th visit and asked him to consider Deer Park as his home in the USA. He said that the members had maintained a monastery here in accordance with their teacher’s instructions and requested His Holiness’s moral support. He made prayers for His Holiness’s good health and well-being and expressed the hope that Geshe Sopa’s disciples may soon meet with his reincarnation.

“Spiritual brothers and sisters,” His Holiness responded, “I’m very happy to be here again, although Geshe-la is no longer here. I’m happy to see that his students and followers are fulfilling his wishes. The great masters of the past like the Buddha himself and Nagarjuna are no longer with us, but their teachings have survived for more than 2000 years.

“As a follower of Buddha Shakyamuni, I am proud to think of myself as a simple Buddhist monk, just as I am also proud to consider myself a student of Nagarjuna. These great teachers, great thinkers, great philosophers and logicians did not rely on the Buddha’s teachings just because they were his own words; they analysed and investigated them. The Buddha advised that monks and scholars who followed him should examine what he said in the light of reason. Subsequent Indian teachers like Nagarjuna, Chandrakirti, Buddhapalita and Bhavaviveka did just that. Likewise, over the last 30 years I have engaged in dialogue and discussions with modern scientists, one of whom, Richie Davidson, is sitting here with his wife. I’ve learned a great deal from Richie, who investigates and analyses things like a student of Nalanda. And as a student of Nalanda myself, I have publicly rejected ideas like the existence of Mt Meru and a flat earth, despite the unease of some abbots and scholars.”

His Holiness went on to say that the Buddha’s teachings and the Nalanda tradition in particular are entirely based on reason. He said that Nalanda flourished as a centre of learning for several centuries, but now lies in ruins. The Chinese Buddhist tradition also derives from Nalanda, but only in Tibet were the works of logic by Dignaga, Dharmakirti, Shantarakshita and Kamalashila preserved. Today, His Holiness said, not only do translations of these books survive, but so does a thorough-going understanding of them.

“Geshe Sopa was among those scholars who escaped from Tibet,” His Holiness observed, “who contributed to our ability to re-establish our monasteries in India, where 10,000 monks now study. What’s more there are now people elsewhere who are taking an interest in Buddhist logic and science of mind from an academic viewpoint. Until 1959 there were people who thought of Tibetan Buddhism as ‘Lamaism’, not as a true tradition of Buddhism. Since 1959, an appreciation has grown that if you want to know what Nagarjuna or Dignaga taught, you can look to the Tibetan tradition. I have made an effort to show that Tibetan Buddhism belongs to the genuine Sanskrit Buddhist tradition.

“Today, although America is not traditionally a Buddhist country, because more and more people are showing interest in Buddhist philosophy and science of mind, small centres have come up here and there. However, it would be better if they were not only temples for worship, but centres of learning. I have urged people in places in the Himalayan region, like Ladakh, to ensure that even caretakers of temples should have sufficient training to be able to explain to visitors what they can see there. Even small monasteries can function as centres of learning.

“Here, due to the late Geshe-la’s determination, we have a quite well-established centre. You can do practice here, you can perform rituals too, but the important thing is to think of the centre as like a classroom. Since you have people here who are well-qualified to explain the teachings, you should hold classes about the science of mind that can appeal to everyone.”

His Holiness pointed out that the traditional texts dealing with the science of mind are based on the ‘Treatise on the Compendium of Valid Cognition (Pramanavartika)’ and the ‘Treasury of Knowledge’ (Abhidharmakosha) and do so from the point of view of the Sautrantika and Chittamatrin schools of thought. However, he said, there is also a text by Gyen Lobsang Gyatso, the founder director of the Institute of Buddhist Dialectics, who was murdered by Shugden people, called a ‘Higher Study of the Science of Mind’ (Lo-rig Gong-ma). In composing it he drew on the works of Nagarjuna and Tsongkhapa to present a science of mind from the subtler point of view of the Prasangika Madhyamika school of thought. Ultimately this derives from ancient Indian knowledge of the mind.

He said that in the past in Tibet, only monks were involved in this kind of study as if it was their sole right. Now, laypeople and nuns are taking part. Indeed, His Holiness will shortly be taking part in a ceremony to award nuns with Geshe-ma degrees. Soon there will be nuns and laypeople among the top scholars. He jokingly reported the grumbling of monks from monasteries that perform rituals in people’s homes that laypeople should not be taught so much because it leads them to ask questions they cannot answer.

“As interest in understanding the workings of the mind and emotions grows in foreign countries,” His Holiness said, “there’ll grow a need to debate with scientists who do not accept there is any mental function apart from the brain. Therefore, centres like this should be centres of learning.

“In addition, they should provide opportunities for inter-religious dialogue. All the major religious traditions convey the same message of love, whether they teach about a creator or not. If we are to create a happier humanity and lead more meaningful lives, we have to learn to show each other greater love and affection. We see many wonderful practitioners of these virtues among Christians, Jews, Hindus and Moslems. It’s because people have different aptitudes and dispositions that there is a need for such differences of approach.

“There are cases where religion is used to exploit people’s fears, but this is completely inappropriate. When the Buddha taught the truth of suffering he did so only in the context that he taught its cessation and the path to that cessation. I’m reminded of the story of someone arriving at a monastery in Kham and asking to see the abbot. His attendant replied that he wasn’t there because he’d gone to the village to frighten the old people. This is a sign of the degeneration of the Nalanda tradition. Nothing in Buddhism should lead to people feeling frightened.

“I request you to make this a centre of learning not confined to a narrow-minded sense of ‘lamaism’, but dedicated to a rich tradition of understanding that requires us to use our brains to the full. I look forward, when I come again, to seeing the classes you are holding and meeting the professors who teach them. I hope you can also extend links to the University of Wisconsin. I’d also like you to know that we have prepared books in Tibetan containing Buddhist science and philosophy extracted from the Kangyur and Tengyur. These are presently being translated into a number of languages such as English, Chinese, Japanese and German, and should be available by the end of the year. These textbooks can form the bases of classes in the future. Thank you, now it’s time for lunch.”

On Tuesday, His Holiness will give a short teaching on Geshe Langri Thangpa's ‘Eight Verses for Training the Mind’ and on Wednesday will take part in a panel discussion about cultivating well-being in ourselves, our communities and the world.

Original link with photos: http://dalailama.com/news/post/1374-his-holiness-the-dalai-lama-talks-to-the-deer-park-community

Countering Stress and Depression

His Holiness the 14th Dalai Lama

At a fundamental level, as human beings, we are all the same; each one of us aspires to happiness and each one of us does not wish to suffer. This is why, whenever I have the opportunity, I try to draw people's attention to what as members of the human family we have in common and the deeply interconnected nature of our existence and welfare.

Today, there is increasing recognition, as well as a growing body of scientific evidence, that confirms the close connection between our own states of mind and our happiness. On the one hand, many of us live in societies that are very developed materially, yet among us are many people who are not very happy. Just underneath the beautiful surface of affluence there is a kind of mental unrest, leading to frustration, unnecessary quarrels, reliance on drugs or alcohol, and in the worst case, suicide. There is no guarantee that wealth alone can give you the joy or fulfilment that you seek. The same can be said of your friends too. When you are in an intense state of anger or hatred, even a very close friend appears to you as somehow frosty, or cold, distant, and annoying.

However, as human beings we are gifted with this wonderful human intelligence. Besides that, all human beings have the capacity to be very determined and to direct that strong sense of determination in whatever direction they like. So long as we remember that we have this marvellous gift of human intelligence and a capacity to develop determination and use it in positive ways, we will preserve our underlying mental health. Realizing we have this great human potential gives us a fundamental strength. This recognition can act as a mechanism that enables us to deal with any difficulty, no matter what situation we are facing, without losing hope or sinking into feelings of low self-esteem.

I write this as someone who lost his freedom at the age of 16, then lost his country at the age of 24. Consequently, I have lived in exile for more than 50 years during which we Tibetans have dedicated ourselves to keeping the Tibetan identity alive and preserving our culture and values. On most days the news from Tibet is heartbreaking, and yet none of these challenges gives

grounds for giving up. One of the approaches that I personally find useful is to cultivate the thought: If the situation or problem is such that it can be remedied, then there is no need to worry about it. In other words, if there is a solution or a way out of the difficulty, you do not need to be overwhelmed by it. The appropriate action is to seek its solution. Then it is clearly more sensible to spend your energy focussing on the solution rather than worrying about the problem. Alternatively, if there is no solution, no possibility of resolution, then there is also no point in being worried about it, because you cannot do anything about it anyway. In that case, the sooner you accept this fact, the easier it will be for you. This formula, of course, implies directly confronting the problem and taking a realistic view. Otherwise you will be unable to find out whether or not there is a resolution to the problem.

Taking a realistic view and cultivating a proper motivation can also shield you against feelings of fear and anxiety. If you develop a pure and sincere motivation, if you are motivated by a wish to help on the basis of kindness, compassion, and respect, then you can carry on any kind of work, in any field, and function more effectively with less fear or worry, not being afraid of what others think or whether you ultimately will be successful in reaching your goal. Even if you fail to achieve your goal, you can feel good about having made the effort. But with a bad motivation, people can praise you or you can achieve goals, but you still will not be happy.

Again, we may sometimes feel that our whole lives are unsatisfactory, we feel on the point of being overwhelmed by the difficulties that confront us. This happens to us all in varying degrees from time to time. When this occurs, it is vital that we make every effort to find a way of lifting our spirits. We can do this by recollecting our good fortune. We may, for example, be loved by someone; we may have certain talents; we may have received a good education; we may have our basic needs provided for - food to eat, clothes to wear, somewhere to live - we may have performed certain altruistic deeds in the past. We must take into consideration even the slightest positive aspect of our lives. For if we fail to find some way of uplifting ourselves, there is every danger of sinking further into our sense of powerlessness. This can lead us to believe that we have no capacity for doing good whatsoever. Thus we create the conditions of despair itself.

As a Buddhist monk I have learned that what principally upsets our inner peace is what we call disturbing emotions.  All those thoughts, emotions, and mental events which reflect a negative or uncompassionate state of mind inevitably undermine our experience of inner peace. All our negative thoughts and emotions - such as hatred, anger, pride, lust, greed, envy, and so on - are considered to be sources of difficulty, to be disturbing. Negative thoughts and emotions are what obstruct our most basic aspiration - to be happy and to avoid suffering. When we act under their influence, we become oblivious to the impact our actions have on others: they are thus the cause of our destructive behaviour both toward others and to ourselves. Murder, scandal, and deceit all have their origin in disturbing emotions.

This inevitably gives rise to the question - can we train the mind? There are many methods by which to do this. Among these, in the Buddhist tradition, is a special instruction called mind training, which focuses on cultivating concern for others and turning adversity to advantage. It is this pattern of thought, transforming problems into happiness that has enabled the Tibetan people to maintain their dignity and spirit in the face of great difficulties. Indeed I have found this advice of great practical benefit in my own life.

A great Tibetan teacher of mind training once remarked that one of the mind’s most marvellous qualities is that it can be transformed. I have no doubt that those who attempt to transform their minds, overcome their disturbing emotions and achieve a sense of inner peace, will, over a period of time, notice a change in their mental attitudes and responses to people and events. Their minds will become more disciplined and positive. And I am sure they will find their own sense of happiness grow as they contribute to the greater happiness of others. I offer my prayers that everyone who makes this their goal will be blessed with success.


The Dalai Lama


December 31, 2010