Conversations for the Book of Joy Begin

Teaching in Leura, Blue Mountains, New South Wales, Australia from June 5 to 9: His Holiness will give five days of teachings on Commentary on the Five Stages of Guhyasamaja and confer the Yamantaka Initiation (jigje wang) organized by the Dalai Lama in Australia at the Fairmont Resort, Luera, Blue Mountains. Contact Website: www.dalailamainaustralia.org

Public Talk in Leura, Blue Mountains, New South Wales, Australia on June 8: His Holiness will give a public talk on The Wisdom of Forgiveness organized by the Dalai Lama in Australia in the afternoon at the Katoomba Public School. Contact Website: www.dalailamainaustralia.org

Multi-Faith Event in Brisbane, Queensland, Australia on June 11: His Holiness will participate in a multi-faith event organized by the Dalai Lama in Australia in the morning at the Cathedral of St. Stephen's Contact Website: www.dalailamainaustralia.org

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His Holiness the Dalai Lama Begins a Series of Teachings at Gyutö Tantric College

Sidhbari, HP, India, 10 May 2015 - Approximately 5000 people gathered today at the Gyutö Ramoche Temple in Sidhbari below Dharamsala to listen to His Holiness the Dalai Lama. They included a large number of monks from the two Tantric Colleges of Gyumey and Gyutö and lay-people filling the large temple hall, its surrounding verandas and even the yard below. The customary introductory prayers, including the ‘Heart of Wisdom’ the salutation from the ‘Ornament for Clear Realization’, the ‘Praise to the 17 Masters of Nalanda, were said. The incumbent Abbot of Gyutö. Jhado Rinpoche offered the mandala and three representations of the body, speech and mind of enlightenment and His Holiness began to teach.

He explained that Gyutö Monastery has made long-standing requests for teachings, many of them quite extensive, which it would be tiring for him to fulfil all at once, but he thought there was an opportunity to give some of them now. He had decided to teach Jamyang Shayba’s ‘Seven Chapters of Vajrabhairava’, which he taught once before at Gyumey Tantric College in South India. A requirement to listen to such a teaching is to have received a tantric empowerment and as there is a saying in Gyumey and Gyutö, “Wherever you go, Guhyasamaja is done,” His Holiness decided he would give a Guhyasamaja empowerment on this occasion.

He remarked that on completing his explanation of Guhyasamaja, Je Tsongkhapa asked who would preserve and uphold this teaching. Je Sherab Sengey stood up and said, “I will.” In due course he was to found Se-gyu Monastery and later Gyumey. His Holiness mentioned that Nagarjuna was the principle exponent of the explicit content of the Perfection of Wisdom Sutras, the explanation of emptiness. He and his disciples Aryadeva and Chandrakirti made Guhyasamaja the main focus of their tantric practice and this is the tradition Gyumey and Gyutö, the two tantric colleges of Central Tibet maintain.

His Holiness clarified that granting a tantric empowerment is not just a matter of going through the ritual. You have to be more practical than that since you also need a basic understanding of the awakening mind of bodhichitta and the wisdom understanding emptiness, both of which are explained in the sutras. He said that one aspect of tantric practice involves visualizing ourselves as a deity and to do that we need some understanding of emptiness, a sense that things do not have a solid independent existence. It is through such an understanding that we overcome our disturbing emotions.

Regarding the general structure of Buddhism, we have to study. Je Tsongkhapa said there are many yogis who do not have much training or the acumen to analyse the meaning of the scriptures. His Holiness noted that amongst the gathering were abbots and former abbots of Gyumey and Gyutö, monks, nuns and laypeople, many Tibetans and among the foreigners a substantial number of Chinese brothers and sisters.

His Holiness the Dalai Lama speaking at Gyuto Tantric College in Sidbhari, HP, India on May 10, 2015.
Photo/Tenzin Choejor/OHHDL
“We all follow the Nalanda tradition and because of that we all need to know what the Buddha’s teaching means. That’s why we need to study. The Buddha told his followers not to accept what he taught at face value nor just because he had said it, but to examine, investigate and experiment with it. This also means, ‘Don’t leave the teachings in the book, but apply them in practice’. Je Tsongkhapa also remarked that there are many learned ones who are unskilled in the essential points of practice. He also said rely on reason and logic, not faith alone. In this context, I’d like to say that when I first began to meet with scientists, the older abbots were wary. Now, I think both sides see the mutual benefit.”

Turning to the texts he wanted to read as preliminary instructions, His Holiness began with Je Tsongkhapa’s ‘Praise of Dependent Arising’, which he composed when he completed his study of Madhyamaka thought and finally understood emptiness. With an understanding of emptiness comes the understanding that cessation is possible. His Holiness said that he had received an explanation of this text from Khunu Lama Rinpoche, who in turn had received it from Gyen Rigzin Tempa, and a reading transmission from Trijang Rinpoche.

He continued with the ‘Song of Spiritual Experience’, which is the most concise of Tsongkhapa’s three presentations of the path. His Holiness again commended putting the teachings into practice as advised in verses 11 and 12:

Then, the root of creating well the auspicious conditions
For all the excellences of this and future lives
Is to rely properly with effort both in thought and action
Upon the sublime spiritual mentor who reveals the path.

Seeing this we should never forsake him even at the cost of life
And please him with the offering of implementing his words.
I, a yogi, have practiced in this manner;
You, who aspire for liberation, too should do likewise.

He also recalled what Milarepa said:

“I have nothing else to offer but my practice.”

His Holiness mentioned, in conclusion, that the ‘Song of Spiritual Experience’ is a summary of Atisha’s ‘Lamp for the Path to Enlightenment’. He then read briskly through Tsongkhapa’s ‘Three Principal Aspects of the Path’, which deals with the determination to be free, the awakening mind of bodhichitta and the wisdom understanding emptiness. At the end, Tsongkhapa exhorts Ngawang Drakpa, to whom he sent this advice:

Child, when you realize the keys
Of the Three Principal Aspects of the Path,
Depend on solitude and strong effort,
And quickly reach the final goal.

Some of the 5000 people attending His Holiness the Dalai Lama's teaching at Gyuto Tantric College in Sidbhari, HP, India on May 10, 2015. Photo/Tenzin Choejor/OHHDLFinally, His Holiness read the short ‘Song of Four Mindfulnesses’ composed by the Seventh Dalai Lama on the basis of a teaching that originated with Je Sherab Sengey. He said he had received it from Yongzin Ling Rinpoche. It succinctly explains mindfulness of the teacher, mindfulness of the awakening mind that aspires to enlightenment, mindfulness of your body as the body of a deity and mindfulness of the view of emptiness. When it came to the third mindfulness, His Holiness chuckled and said:

“We’ve got all these monks here who practise Guhyasamaja, but one of the Kadampa masters remarked: ‘Everyone has a deity to meditate on, and everyone has a mantra to recite, but they lack anything to think about.’”

Pointing out that the texts he had read support and supplement the practice of Guhyasamaja, His Holiness urged his listeners to learn the ‘Song of Four Mindfulnesses’ by heart and to read the other texts again and again. He will give the Guhyasamaja empowerment on Monday and Tuesday and on Wednesday an explanation of Jamyang Shayba’s ‘Seven Chapters of Vajrabhairava’.

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Permission and Empowerment of Avalokiteshvara, the Stages of Meditation and the Three Essential Moment

Tokyo, Japan, 13 April 2015 - The Showa Joshi Women’s University Memorial Hall was empty this morning when His Holiness the Dalai Lama arrived. He took a seat facing the small pavilion containing the mandala and a thangka of 1000 armed Avalokiteshvara to begin preparations for the empowerment he was to give. During the hour that these took the hall steadily filled.

Today’s proceedings began with a recitation of the Heart of Wisdom Sutra in Japanese. His Holiness explained what he was planning to do:“The tantric vehicle or vajrayana is also known as mantrayana, which means the vehicle that protects the mind. It protects the mind from ordinary appearance involving the practitioner’s visualizing him or herself in the form of a deity.”

His Holiness also explained the significance of the vajra and bell he was holding. He said the vajra represented deity yoga, while the bell represented understanding of emptiness. For visualizing of yourself as a deity to be effective it has to be qualified by an understanding of the emptiness of intrinsic existence. The vajra and bell are employed together to show that deity yoga and wisdom are indivisible.

Members of the audience attending His Holiness the Dala Lama's teaching at Showa Joshi Women’s University in Tokyo, Japan on April 13, 2015. Photo/Tenzin Jigmey
Action tantra defines the disciples qualified to engage in tantric practice as bhikshus and bhikshunis and those who hold lay ordination. Therefore, His Holiness said he would offer lay ordination for those who wished to take it. He explained the five precepts pledging to avoid killing, stealing, lying, sexual misconduct and the use of intoxicants. He advised that individuals are free to decide how many and which of these precepts they can take and keep. He based the ceremony for taking these vows on a threefold recitation of a basic verse for taking refuge in the Buddha, Dharma and Sangha. He followed this with an opportunity for disciples to generate the awakening mind.

He then led the audience in taking the Bodhisattva vows on the basis reciting the simple verse:

To the Three Jewels I go for refuge,
All misdeeds I specifically confess.
I rejoice in the virtues of wandering beings
And make a wish to attain the enlightenment of a Buddha.

He remarked that it would be helpful to recite this verse every day and to recall it when we come to die.

Once His Holiness had completed the Avalokiteshvara empowerment he said that it would be good to recite the mantra, but that the commitment was to help others if you can, and even if you can’t to make an effort to avoid harming them.

His Holiness the Dalai Lama speaking to a group of Chinese Buddhists during the lunch break of his teachings at Showa Joshi Women’s University in Tokyo, Japan on April 13, 2015. Photo/Tenzin Jigmey
During the lunch break His Holiness met with a group of Chinese Buddhists. He told them that since there are estimated to be 400 million Buddhists in China, it is a Buddhist country. He recalled the many temples he saw during his visit in 1954-55. He remarked that the communist authorities have tried to eradicate religion and failed. Religion is a source of solace and while many religious traditions are rooted in faith, what stands out about Buddhism is its use of reasoning.

He told them that dialogue he has been holding with scientists for more than 30 years has been mutually beneficial. He has learned, for example, that the cosmology described in the Abhidharma texts is inaccurate and he accepts the scientific account of the universe in which we live. At the same time scientists are taking great interest in what they can learn of the workings of the mind and emotions from Buddhist texts.

He praised the Nalanda tradition’s rigorous approach to knowledge. He recommended reading and listening to explanations, thinking about what you have read or heard to gain conviction in it and then familiarizing yourself with what you have understood in meditation. He stressed the importance of study and analysis, pointing out that simply reciting the name of Amitabha is not enough.

His Holiness began the afternoon session by giving a permission of Avalokiteshvara Khasarpani, a one faced two armed form, depicted at ease, resting in the nature of the mind. He then gave a concise reading of the middle volume of the ‘Stages of Meditation’, touching on several of the topics it discusses, such as what the mind is and how to train it. Compassion, which is the catalyst that activates the awakening mind of bodhichitta, is based on the recognition that although sentient beings don’t want suffering, they continually create its causes.

His Holiness the Dalai Lama during the afternoon session of his teachings at Showa Joshi Women’s University in Tokyo, Japan on April 13, 2015. Photo/Tenzin Jigmey
He explained what is implied by the word beginningless when we say that sentient beings have been caught in cyclic existence for beginningless time. The substantial cause of consciousness is another consciousness and it is the continuum of moments of consciousness that is beginningless. He touched on the nature of suffering, noting that while the basic pain of what we acknowledge as suffering is obvious, what is described as the suffering of change and the all-pervasive suffering of conditioning we often mistake for pleasure.

In describing how to develop special insight the text elucidates the need to develop a calmly abiding mind. It explains the steps for developing this by, for instance, concentrating on a visualized image of the Buddha, warning of the pitfalls of laxity and excitement on the way. Transcendent special insight focuses on the emptiness of intrinsic existence. It is achieved by applying the concentration of the calmly abiding mind to the understanding that has been achieved through analytical meditation. This leads the practitioner to enter the paths of accumulation and preparation. Reaching the path of seeing also entails reaching the first of the ten bodhisattva grounds, which unfold during the path of meditation and no more learning.

His Holiness concluded the session with a short account of the ‘Three Essential Moments’ by Gendun Gyatso, the 2nd Dalai Lama. It is based on a teaching originating with the Indian Avalokiteshvara adept, Maitriyogi. It describes practices to do in life, at the time of death and in the intermediate state. The practices to do in life include visualizations of Avalokiteshvara and the transformation of all sentient being and meditation on the nature of the mind.

A view of the stage at Showa Joshi Women’s University's Memorial Hall during the second day of His Holiness the Dalai Lama's teaching in Tokyo, Japan on April 13, 2015.
Photo/Tenzin JigmeyThe practice for the time of death involved the transference of consciousness into Avalokiteshvara visualized on the crown of the head. This is something the practitioner needs to become proficient at doing, learning to project the consciousness upward while saying ‘hic’. When rehearsing the practice it’s important not to let the consciousness pass through the crown, but to catch it there and bring it back down again with ‘gah, gah’. Another crucial factor is being able to recognise the signs of impending death. His Holiness stated that there are long-term and short-term signs, but also coarse and subtle signs. An accomplished yogi, for example, can read the changes in the flow of breath through the nostrils.

His Holiness explained that key to the practices to be done in the intermediate state is being able to develop an awareness of being in such a state. He added that much depends on how the practitioner has done the practice while alive.

“In Japan time is strictly observed and we’ve already overrun so we’ll have to stop here,” His Holiness laughed. “Although we weren’t able to go through the texts word by word, you should be able to review them again yourselves and discuss what you learn with your friends. That’s all; thank you all for coming.”

Tomorrow, His Holiness will fly back to India.

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Teaching the Heart of Wisdom and the Commentary on the Awakening Mind

Tokyo, Japan, 12 April 2015 - The weather was bright once more today and, being a Sunday morning, the streets were relatively empty as His Holiness the Dalai Lama drove across Tokyo to the Showa Joshi Women’s University. People waiting outside to enter the Memorial Hall that was the venue for the teachings were taken by surprise to see him arrive in a car. Many bowed and then waved.

His Holiness took his seat punctually at 9.30 before a capacity audience of 2100. They included 370 Koreans, 120 Mongolians and about 1000 Chinese, mostly from Taiwan with some from the mainland.

“Since most of us customarily recite the Heart of Wisdom Sutra, we’ll have recitations in your various languages,” he announced at the beginning. “Today, let’s have the Korean monks and tomorrow the Japanese.”
Starting with his customary introduction to Buddhism His Holiness said:

“In this 21st century all of us 7 billion human beings are the same in wanting happiness and not wanting to be miserable. This is true of us all, whether we are religious or not. Many of the problems we face we make for ourselves, because we are self-centred and tend to see things from a narrow, short-sighted point of view, which only increases our frustration.”

His Holiness the Dala Lama speaking during his teaching at Showa Joshi Women’s University's Memorial Hall in Tokyo, Japan on April 12, 2015. Photo/Tenzin Jigmey
He said that although there is a stress on education in today’s world, it tends to focus on materialistic goals, preparing students for a materialistic way of life in a materialistic culture. Society all but ignores the mind’s contribution to being happy. We are inclined to anger and frustration because we are not at peace within. What we need is a grounding in inner values. All religious traditions emphasize love and compassion the idea of brotherhood and sisterhood and they take different philosophical approaches to that goal.

Religious traditions are either theistic, stressing a belief in a creator god, or non-theistic, and believing in causality instead. Among the non-theistic traditions, only Buddhism advocates the absence of an independent, intrinsically existent self, asserting that there is no self separate from the body and mind. He said that within Buddhism there is the Pali tradition and the Sanskrit tradition. Both teach about the three trainings in ethics, concentration and wisdom, but differ on how wisdom is defined.

The ‘Unravelling of Thought Sutra’ explains the three Turnings of the Wheel of Dharma. The first refers to the teachings recorded in the Pali tradition, while the second and third belong to the Sanskrit tradition. His Holiness clarified that during the first Turning of the Wheel, the Buddha taught the Four Noble Truths to do with suffering, its origin, its cessation and the path that are the foundation of his teaching. He went into some detail to explain their 16 characteristics, four characteristics of each truth. He focused particularly on understanding selflessness, the possibility of undermining ignorance and attaining a cessation of suffering. When an understanding of the 16 characteristics of the Four Noble Truths is applied in practice it gives rise to the 37 factors of enlightenment.

His Holiness the Dalai Lama, with a towel to protect him from the hot lights, reading from the text during his teaching in Tokyo, Japan on April 12, 2015. Photo/Tenzin Jigmey
Coming back from lunch His Holiness explained that the Heart of Wisdom Sutra belongs to a collection of texts known as the Perfection of Wisdom teachings that in their most extensive form comprise the sutra of 100,000 lines in 12 volumes. In their briefest form they consist of one syllable, ‘ah’. The Heart of Wisdom is generally regarded as consisting of 25 lines. Their explicit meaning of the Perfection of Wisdom is emptiness of intrinsic existence and its implications for the truth of cessation.

“Nagarjuna describes the meaning of cessation as occurring when emptiness overcomes the destructive emotions.Khunu Lama Rinpoche on the other hand explained, and I prefer this, that the destructive emotions dissolve into emptiness. Whereas the Buddha expounded the meaning of emptiness during the second Turning of the Wheel, during the third, he introduced the clear light nature of the mind.”

His Holiness made clear that during his explanation of the Four Noble Truths, the Buddha referred to cessation and liberation in relation to an understanding of the selflessness of persons. One of the key points in the Heart of Wisdom is where it says:

‘Avalokiteshvara ... beheld those five aggregates also as empty of inherent nature.’

The key word also, which is absent from the Chinese translation, but is found in the Sanskrit original and its Tibetan translation, indicates the selflessness of phenomena in addition to the selflessness of persons. To say that persons and phenomena are empty of inherent existence is not to say they do not exist at all. The words in the sutra, ‘Form is empty’ refer to the ultimate reality of the object, while the words ‘emptiness is form’ refer to its conventional existence. This is reiterated by the statement: ‘Emptiness is not other than forms and forms are not other than emptiness.’

The reason for seeking an understanding of emptiness is, as Chandrakirti states in his ‘Entering into the Middle Way’, ‘All faults, shortcomings and disturbing emotions arise from the misconception of [an intrinsically existent] self.’ On the basis of such a misconception we grasp at the intrinsic existent of things and generate disturbing emotions towards them, which His Holiness quotes his friend, American psychiatrist, Aaron Beck as saying is 90% our own mental projection.

Some of the over 2100 people attending His Holiness the Dalai Lama's teaching at Showa Joshi Women’s University's Memorial Hall in Tokyo, Japan on April 12, 2015. Photo/Tenzin Jigmey
His Holiness quoted Nagarjuna saying that without understanding the selflessness of phenomena you can’t really understand the selflessness of persons. In conclusion he cited the Heart of Wisdom itself:

“All the Buddhas of the past, present and future have depended, do and will depend upon the perfection of wisdom. Thereby they became, are becoming and will become unsurpassably, perfectly and completely awakened Buddhas.’

Turning to Nagarjuna’s ‘Commentary on the Awakening Mind’, His Holiness gave a concise outline. In verses 4-9 the text refutes non-Buddhist points of view. Verses 10-24 repudiates the views of Buddhist lower schools of thought and verses 25-44 address the views of the Mind Only school. In verse 48 Nagarjuna shows that emptiness is the view that cuts off misconceptions at the root.

[48]
Therefore constantly meditate on emptiness:
The basis of all phenomena,
Tranquil and illusion-like,
Groundless and destroyer of cyclic existence.

From verse 63 there is an explanation of the Madhyamaka view, exemplified by verse 68:

[68]
The conventional is taught to be emptiness;
The emptiness itself is the conventional;
One does not occur without the other,
Just as [being] produced and impermanent.

From verse 72 the practice of generosity and the cultivation of the awakening mind of bodhichitta are described, showing how understanding of emptiness becomes a motive factor for developing bodhichitta. Then, from verses 76 - 85 is an account of how to develop the practice of exchanging self and others. At which point, His Holiness announced:

“That’s all for today. Good night. We’ll meet again tomorrow.

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His Holiness the Dalai Lama Launches Local News App

Kangra, HP, India, 9 May 2015 - His Holiness the Dalai Lama was today invited to Kangra, the ancient town near Dharamsala where he lives. He was welcomed on arrival by Dr Rajesh Sharma, founder of the Balaji Hospital and Shree Balaji Media Innovations, and local MLA and Minister for Housing, Town and Country Planning in the Himachal Pradesh Government, Mr Sudhir Sharma. His Holiness was ushered into the new media building adjacent to the hospital, which will be home to Himachalabhiabhi.com a bilingual new news app.

Before launching the app, His Holiness was briefly interviewed for it by Anil Patwar who asked he what felt PM Narendra Modi might talk about when he goes to China next week.  He replied:

Anil Patwa interviewing His Holiness the Dalai Lama in Kangra, HP, India on May 9, 2015. Photo/Tenzin Choejor/OHHDL“I’m sure as Prime Minister, he knows best, but he might mention India and Tibet’s unique more than one thousand year old relationship. All our knowledge came from India, so we have a special relationship of Guru and disciple. Today, I am very concerned about the preservation of Tibetan culture, which is essentially ancient Indian culture. We follow the Buddhadharma and the Buddha taught in India, as the Prime Minister himself was observing the other day at Buddha Purnima celebrations in Delhi. And the traditions we preserved in Tibet belong to the Nalanda tradition that was introduced to us by Shantarakshita. “He might also talk about the environment, the importance of the Brahmaputra and other rivers that rise in Tibet on which more than a billion people depend.”

When asked what kind of birth he might choose next, His Holiness jokingly replied, “A woman?” and went on to explain how he had once told a French journalist that it could very well be possible for a Dalai Lama to be born as a woman. He cited the example of other high reincarnations in Tibet who were women.

“Personally, I don’t know where I’ll be born, but I always remember the prayer:

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.

“The first Dalai Lama, who was a great scholar and practitioner, when he reached about my age and commented that he was getting old, was told by his disciples that he would probably go to a Pure Land. He told them that wasn’t what he wished for at all. He wanted to be where he could relieve others’ suffering.”

Asked why the Chinese authorities seem to have such misapprehensions about him despite his being a man of peace, he said they tend to see things only from a political point of view. He gave the example of the Cultural Revolution, which was praised while it was going on. When it was over it was described as having had some advantages and some drawbacks. Much later it was said to have been completely destructive. This suggests a difficulty in appraising things realistically.

His Holiness said that the 1.3 billion Chinese people deserve to be given reliable information and if they were could make their own judgement about what is right and wrong. By comparison he praised India as a wonderful country where freedom flourishes. He remarked that while he generally considers himself one of the 7 billion human beings alive today, he has lived the last 56 years in India.

“I am a messenger for India, a son of India, but if you ask which part of the country I’ve spent the most time in, it’s Himachal Pradesh. And I’d like to extend my greetings to the Himachali people and the wish that they will go from success to success.”

His Holiness the Dalai Lama launching the app Himachalabhiabhi.com during his visit to Kangra, HP, India on May 9, 2015. Photo/Tenzin Choejor/OHHDL
Flanked by Dr Rajesh Sharma and Mr Sudhir Sharma, His Holiness cut the ribbon to the portal hub and was invited to sit at one of the computer desks where Anil Patwar guided him in launching the new news app, Himachalabhiabhi.com

Addressing an invited audience of about 200 downstairs, His Holiness said that this was the first time he had launched a new app and that he was not well acquainted with the use of computers.

“But,” he noted, “they are part of the 21st century, a time when I think people’s attitudes are changing. People are becoming opposed to the use of violence to settle conflicts, they are more concerned about the natural environment and they are concerned to find ways to close the gap between rich and poor. And the more they recognise corruption, that seems to erupt everywhere, the more they are opposed to it. The reason for this is that people’s awareness has grown. A special quality we human beings possess is our intelligence and in order to employ it we need access to more and better information.

“It’s clear that in this the world’s most populous democratic country, the media have a very important role. This includes a role in educating people. But educating the brain alone provides no guarantee of living a happy life. We need also to educate people about karuna, warm-heartedness, which will enable them to live as happy individuals, in happy families, in a happy society.”

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His Holiness the Dalai Lama Gives a Public Talk at Souji Temple

Tokyo, Japan, 11 April 2015 - After two restful days with the Busshokai group in Kanazawa, His Holiness the Dalai Lama left this morning for Tokyo. He travelled by Kagayaki Shinkansen one of Japan’s newest, and most up-to-date bullet train services, which was only inaugurated last month. Passing through Nagano, the approximately 500 kms journey was completed in two and a half hours.

The drive from Tokyo station to Souji Temple in Yokahama on Tokyo’s congested roads was considerably slower. His Holiness was received by the Chief Priests of the temple and escorted into the main Buddha hall where he paid his respects before joining them for a traditional Japanese lunch. At their meeting afterwards, they explained that the temple is observing a memorial year to commemorate their founder, Taiso Josai Daishi. His Holiness inscribed two messages for the temple as a memento of his visit and gifts were exchanged. “All 7 billion people alive today want happiness,” His Holiness went on, “and yet because of anger and resentment we tend to see people in terms of ‘us’ and ‘them’. This is the kind of attitude that encourages conflict and even the killing of other people. It’s especially sad when such conflict revolves around religion.”

His Holiness the Dalai Lama speaking at Souji Temple's assembly hall in Tokyo, Japan on April 11, 2015.
Photo/Tenzin JigmeyHe clarified that all religious traditions teach love and compassion, so when their followers give in to anger and hatred, it is because they are not sincere in their practice. It is said that 1 billion people today claim not follow any religion, but as human beings they share our common need for love and affection. Our mothers give birth to us and nurture us with love and affection and even when we grow up we need friends and affection to survive. If we regularly give into anger and suspicion, not only will we have no friends, but it will undermine our health. Whether we believe in religion or not, the need for affection is part of human nature.

“Historically Japan has been a Buddhist country. Buddhism includes the Pali tradition, which finds authority in scriptural citations and the Sanskrit tradition which depends on reasoning. Within the Sanskrit tradition, Japanese monks and lay people regularly recite the Heart Sutra. We can also distinguish between religious traditions that believe in a creator god and those that don’t. Among these non-theistic traditions, it is only Buddhism that asserts the lack of an independently existent self. Rather than a partless, permanent and independently existent self, existing from its own side, the self is said to be merely designated on the basis of the body and mind. If the body changes, the self changes. We say for example, as the body ages, ‘I have got older’.”

Holiness remarked that, like other Indian traditions, Buddhism aims to achieve liberation, which is to have overcome our disturbing emotions. When our minds are subject to disturbing emotions we continue to be caught in cyclic existence.

Members of the audience reacting to His Holiness the Dalai Lama's talk at Souji Temple's assembly hall in Tokyo, Japan on April 11, 2015. Photo/Tenzin Jigmey
“Therefore,” he said, “if we want to be genuinely happy, we need to train our minds, even if we live somewhere as busy as Japan. In many advanced countries there has been great material development, and yet people are not necessarily happy. I’ve met billionaires who have all they could wish for, but who are still not happy. On the other hand, at Montserrat in Spain, I met a Catholic monk who had spent five years living as a hermit in the mountains, living on little more than bread and water. When I asked him what he’d been meditating on, he replied, ‘Love’, and his eyes sparkled with happiness. With almost no physical comfort, he was happy.”

His Holiness explained that if we are mentally disturbed, physical comfort alone will not set us at ease, but when we are in physical pain, we can cope if our minds are at peace. What this shows is the importance of developing a peaceful mind. While all religious traditions try to help us find happiness, most do so on the basis of faith, whereas Buddhism stresses the importance of reasoning. It teaches the perfection of wisdom, not the perfection of faith. The key to the three higher trainings - the discipline of ethics, the stability of concentration and the wisdom understanding reality is that because they are qualified by wisdom they lead to liberation.

He added that Tibetans were strongly influenced by the writings of the Indian masters Dignaga and Dharmakirti on logic and reasoning and he had heard that at one time Japan too had followed such an approach. If there was such a tradition, he urged them to revive it.

He teased the audience telling them that although some of them returned his smile, many of them remained grave faced. He told them that a Japanese scientist who is an old friend was only the other day telling him about the positive power of laughter; how it does us good physically and mentally.

His Holiness the Dalai lama answering a question from the audience during his talk at Souji Temple's assembly hall in Tokyo, Japan on April 11, 2015. Photo/Tenzin Jigmey
The audience were invited to ask questions and the first man to come forward mentioned how impressive it is to see His Holiness always dressed in his monk’s robes wherever he goes. He asked how he copes with whatever difficulties he faces. His Holiness replied that it helps to see things in the broader context of the experience of all sentient beings. As another way of extending experience, he again encouraged young Japanese to learn English and volunteer overseas.    

He told a man who wanted to know how to help his mother, who has fallen ill with leukaemia, to laugh again, that he would give him Tibetan medicine that could help and would that he would pray for her. When a woman who practises Zazen daily asked if doing so would be effective in spreading Buddhism, His Holiness said that spreading Buddhism is not his intention. He is more interested is making people aware of secular ethics on the basis of common sense, our common experience and scientific findings.

Someone whose work is to help people build and restore their confidence asked about the link between altruism and self-esteem. His Holiness said that if you only dwell on your own problems it will get you down, you have to think more broadly. He remarked that Japanese who travel abroad as volunteers are in a better position to appreciate how well developed Japan is.

A member of the audience asking His Holiness the Dalai Lama a question during his talk at Souji Temple in Tokyo, Japan on April 11, 2015. Photo/Tenzin Jigmey
Asked about the most important problem the world has to deal with, His Holiness mentioned the declaration of Nobel Peace Laureates in Rome last December that a timetable should be set and pursued for the elimination of nuclear weapons. He recalled that Japan, as the victim of two nuclear explosions, has been at the forefront of such a movement and urged them to keep it up.

A woman asked how to help a friend with cancer who has declined treatment and only has a year to live. His Holiness replied that if she is a Buddhist her friends could encourage her to develop a sense of love and compassion, along with the awakening mind of bodhichitta. He also recommended introducing her to the verse from Shantideva’s ‘Guide to the Bodhisattva’s Way of Life’ that says:

Why be unhappy about something
If it can be remedied?
And what is the use of being unhappy about something
If it cannot be remedied?

Another woman who spoke of how tiring today’s information overload can be was advised instead to learn about the workings of the mind. Similarly a woman, who said she worked as an artist, asked for advice to feel happy from day to day. His Holiness recommended that if the ‘Guide to the Bodhisattva’s Way of Life’ was available in Japanese, she should read it, paying particular attention to chapters 6 and 8, which deal with patience and meditation. Then, although it is tough, he advised her to tackle chapter 9, which deals with wisdom. He said:

His Holiness the Dalai Lama shaking hands with members of the audience as he leaves the main assembly hall of Souji Souji Temple at the conclusion of his talk in Tokyo, Japan on April 11, 2015. Photo/Tenzin Jigmey
“You’re young; you can take the time to study. Do so steadily and it will have an effect. And as for your painting and drawing, I remember a Japanese man who came to see me after visiting Tibet who told me how frightening he found all the fierce images. Try and create peaceful images, figures that induce a feeling of peace.”

As His Holiness left the temple, walking down the middle of the audience, many pressed forward to catch his attention and shake his hand. When he reached his hotel, representatives of several of the groups who have come from faraway places, among them Russians, Chinese and Mongolians, to attend tomorrow’s teachings on the Heart Sutra, Nagarjuna’s Commentary on Bodhichitta & The Middle Volume of the Stages of Meditation, were there to greet him.

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Meeting with Vietnamese CEOs

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 the Dalai Lama meeting with members of the Vietnam CEO Club at his residence in Dharamsala, HP, India on May 15, 2015. Photo/Tenzin Choejor/OHHDLHis 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.”

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Mahasantisukha monks’ request to countersue Buddhist council rejected, again

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Rangoon, Burma -- A second attempt by five Buddhist monks from the Mahasantisukha Monastery in Rangoon to countersue the government-backed Sangha Maha Nayaka Committee – the highest order of Buddhist monks in the country – has been rejected by a local court.

<< Buddhist monks, led by Uttara (front), are led to court in Rangoon's Tamwe Township in June. (PHOTO: Khaing Min/ FB)

On 10 June, police and the Sangha Maha Nayaka – more commonly known as the Mahana – raided the Tamwe Township monastery and detained five monks over a longstanding dispute for the monastery. The monks, including prominent Buddhist leader Uttara, were subsequently defrocked and charged for defaming religion, a move widely denounced by the Burmese public and religious leaders.

Last month, the five monks attempted to file charges against the 20 leading members in the Mahana for their “arbitrary detention and arbitrary restraint” at the Bahan Township court, but were summarily rejected.

Uttara said that their second attempt to file charges in the Tamwe Township court was also dismissed.

“Previously, Bahan Township rejected our motion to seek charges against the Mahana on ‘administrative grounds’, as the case is connected to an ongoing trial at the Tamwe Township court where we are being prosecuted,” Uttara said. “So we tried approaching the Tamwe Township court and they also rejected us, citing the ongoing trial against us.”

As the ownership dispute simmers between the Mahana and the revered Abbott Penang Sayadaw – who locals around the area consider the rightful owner of the monastery –Uttara said that their lawyers have been unable to adequately defend them without interference.

“In the 12 June trial, we were trying to present as evidence a letter by the revered Abbott Penang Sayadaw to President Thein Sein, calling on him to mediate the dispute, but the court rejected it,” Uttara said. “Our lawyers called to adjourn the trial on the grounds that turning down our evidence constitutes abatement.”

With the trial currently on hold, Uttara said that their lawyers have now proposed this piece of evidence at the Eastern Rangoon district court, which will make a decision before the lower court trial resumes on 15 August.

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Nicole, Keith and the incensed Buddhist

An incensed owner in the Latitude building in Lavender Bay has complained to its executive committee about perfumed smoke from joss sticks drifting heavenwards from the balcony of one apartment.

And now the committee has sent out a circular asking residents to be more considerate of their neighbours when they are burning incense.

Flat Chat has discovered that the complaint was made against a couple, one of whom is a devout Buddhist who prays on his balcony for a few minutes once a week in the late evening. His devotions involve the burning of incense.

His partner, who prefers not to be named, said they'd had no complaints from neighbours on either side or immediately above. Instead he believed the protests were from an owner five floors higher up the building.

"She wanted us to do it inside behind closed doors," said the 'offending' resident. "I mean, people smoke on balconies and there are barbecues happening all the time. This is once a week at exactly the same time for a few minutes."

The building's executive committee declined to issue a Notice To Comply, since there was no by-law that was actually being breached. Instead they took the less confrontational route of issuing a general note to all residents.

It is not known if Nicole or Keith were aware of their neighbours' efforts to jump on joss sticks. However it's an issue building managers confront surprisingly often.

"Incense a few minutes once a week doesn't seem unreasonable to me, but it might worry other people," says Allan Hoy, CEO of Strategic Strata Solutions. "It can even be a health issue for someone, say, who has asthma. We've had incense, and also 'unusual' cigarettes ..."

He recommends buildings put a by-law in place that covers odours travelling from balconies that could include everything from smoking and barbecues to joss sticks. "We've found that to be very successful," he says.

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Ivory Urn for Top Thai Buddhist's Remains Sparks Debate

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BANGKOK, Thailand -- In Thailand, an urn has been carved from ivory to hold the remains of the country's top religious leader, who died last year. The production of the urn comes as Thailand faces international pressure to eradicate the world’s largest market for unregulated ivory.

<< An image of the urn is seen on the front page of the Bangkok Post.

Sometime next year, a ceremony will be held to transfer the cremated remains of Thailand’s late Supreme Patriarch into an urn made of ivory.

Somdet Phra Nyansamvara died last October at the age of 100.

The Supreme Patriarch or Sangharaja was the head of the Sangha Supreme Council, overseeing all Buddhist monks in Thailand. He was appointed by the King upon the prime minister’s recommendation.

Last month, photographs of the completed ivory urn for the late Sangharaja were on the front pages of newspapers in Thailand, where 95 percent of the population is Buddhist.

The ten kilograms of ivory used to carve the urn were taken three years ago from the tusk of a 70-year-old Thai bull elephant, named Thongbai.

The tusks of captive elephants are sometimes trimmed for health reasons.

In Thailand, some Buddhist leaders have called for congregants and temples to reject the use and trade of ivory, even if it's from live captive elephants. They note the demand for ivory drives the unsustainable poaching of elephants, a revered animal in the kingdom and in Buddhism.

The assistant abbot of the Golden Mount Temple (Wat Saket) in Bangkok, Phra Maha Napan Santidhaddo, said Buddhists are to avoid intentions or acts which would cause more animals to be harmed.

“In the case it's not harming any elephant it would be fine. But we have to be careful about the message that we send to the society that 'oh, it would be great if we can do the urn from the ivory.' And maybe it causes a new circle of destroying elephant life,” Napan noted.

In Thai tradition, ivory is considered a pure and auspicious material and donating it for the urn of a highly respected figure is considered meritorious.

Other materials for the Supreme Patriarch's urn were deemed inappropriate. Gold is reserved for royalty. Using marble, ceramic or wood would have been too pedestrian.

Phra Maha Napan sees the publicity about the Supreme Patriarch's ivory urn as a Buddhist teaching moment.

“We have to respect both sides, the environmentalists and the ones who have a strong belief in making merit. It's a great chance to educate both of them,” stated Napan.

Sales of ivory from domesticated elephants are legal in Thailand.

But the kingdom has no ivory registration system in place. Thus it is not possible to trace the origins of the lucrative product.

And that, according to the TRAFFIC wildlife monitoring network, creates a loophole for bringing illegal ivory from African elephants into the Thai marketplace.

Many Thais are not aware of the link between ivory and wildlife crime.

The head of Thailand’s department of national parks and wildlife, Nipon Chotiban, is calling for an amendment to existing legislation that would help bring the domestic ivory trade under control.

Thailand, last year, pledged to close its domestic ivory market. But a military coup this year displaced the civilian government. And with the junta expected to be in control until at least late next year it is unclear whether Thailand will be able to make good on its previous commitment.

A global regulator, expressing frustration with Thailand, is warning that the country faces a total ban on wildlife trade unless it soon brings the ivory situation under control.

The Convention on International Trade in Endangered Species of Wild Fauna and Flora (known as CITES), at a meeting in Geneva last month, set a March, 2015 deadline for Thailand to make significant progress or risk wide-ranging sanctions.

Colman O Criodain, a trade analyst for the World Wide Fund for Nature (WWF), was at the meeting. He said the sincerity of Thai officials agreeing to act quickly in Bangkok eventually persuaded CITES against taking immediate action.

“Some member states were so incensed about the situation in Thailand that they were insisting on sanctions now. And it took a lot of persuasion to get them to back off. So, whatever, about Thailand being serious they need to recognize that the international community is serious about this and they won't be pawned off with excuses,” O Criodain said.

The sanctions would impact Thailand’s trade in species covered by CITES, including orchids and reptile leather.

CITES and environmental groups blame Thailand's de facto unregulated market for the illegal killings of African elephants.

CITES estimates more than 60,000 African elephants have been killed in the past three years, far outstripping their birth rate.

There is significant demand in Asia, especially in China, for ivory for jewelry, artwork and traditional medicines.

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Mind Your Health: Using Mindfulness to Heal Your Body

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Los Angeles, CA (USA) -- Scientist and meditation teacher Jon Kabat-Zinn includes in his pages of “Full Catastrophe Living” a horrifying story that speaks powerfully about the mind-body connection.

When renowned cardiologist Bernard Lown was in training to become a physician, he had in his clinic a patient, “Mrs. S.,” who had a narrowing of one of the valves on the right side of her heart, the tricuspid valve. She was in mild congestive heart failure; however, she functioned well enough to maintain her job as a librarian and do household chores.

She would come to the weekly cardiac clinic run by Dr. S. A. Levine, a well-respected professor of cardiology at the Harvard Medical School and at the Peter Bent Brigham Hospital, to receive digitalis and injections of a mercurial diuretic. One week Dr. Levine greeted Mrs. S. warmly, as he usually did — the two had an affable relationship — and then he turned to the entourage of visiting physicians and said, “This woman has TS.” With those words he abruptly left.

Dr. Lown describes what happened after that:

No sooner was Dr. Levine out of the door than Mrs. S.’s demeanor abruptly changed. She appeared anxious and frightened and was now breathing rapidly, clearly hyperventilating. Her skin was drenched with perspiration, and her pulse accelerated to more than 150 a minute. In reexamining her, I found it astonishing that the lungs, which a few minutes earlier had been quite clear, now had moist crackles… I questioned Mrs. S. as to the reasons for her sudden upset. Her response was that Dr. Levine had said that she had TS, which she knew meant “terminal situation.” I was initially amused at this misinterpretation of the medical acronym for “tricuspid stenosis.” My amusement, however, rapidly yielded to apprehension, as my words failed to reassure and as her congestion continued to worsen. Shortly thereafter she was in massive pulmonary edema. Heroic measures did not reverse the frothing congestion. I tried to reach Dr. Levine, but he was nowhere to be located. Later that same day she died from intractable heart failure.

The story is as tragic as it is inspiring: If this woman’s thoughts could induce congestive heart failure, then they also hold incredible healing powers.

In his book, Kabat-Zinn discusses a hundred or so scientific studies that suggest that our thoughts, emotions, and life experiences can very definitely influence our health. The practice of mindfulness, in particular - moment-to-moment awareness and cultivating an attitude of non-striving and non-doing - can bolster our immune system, determine which genes in our chromosomes are turned on, lower blood pressure, regulate emotions under stress, reduce pain, increase our stamina, and make us much more fun to be around.

For example, researchers at the University of Wisconsin looked at the effects of an eight-week mindfulness-based stress reduction course (MBSR) founded by Kabat-Zinn 35 years ago. The course was delivered in a corporate setting during working hours with healthy, but stressed-out employees.

The researchers found that brain scans of those that participated in the course showed activity suggesting they were handling negative emotions like anxiety and frustration more effectively (or more emotionally intelligently) than the group that was on the waiting list for the course. There was right-sided to left-sided movement within the prefrontal cerebral cortex that is involved in the expression of emotions.

The study also found that the people who completed the eight-week training in mindfulness showed a significantly stronger antibody response in their immune system after given a flu vaccine (at the end of the eight weeks of training) than did those who were on the waiting list.

Another study conducted at UCLA and Carnegie Mellon University showed that participating in an MBSR program reduced expression of genes related to inflammation, measured in immune cells sampled from blood draws. The mindfulness training also lowered C-reactive proteins in participants, which is an indication of inflammation - a core element of many diseases.

Given that on any given day, I am battling symptoms of one or more of five health conditions - bipolar disorder, Raynaud’s phenomenon, thyroid disease, pituitary tumor, and aortic-valve regurgitation - I thought I should enroll in Kabat-Zinn’s eight-week course offered at our local hospital (taught by a trained MBSR instructor). So every Friday I show up for Getting-Life-Under-Control school, where I’m taught coping skills geared for those of us with colorful childhoods and blessed with fragile mental-health genes, or for anyone who wants to look as calm as the Dalai Lama.

The twelve of us in this course are taught things like how to transform an automatic or habitual stress reaction to a mindfulness-mediated stress response, how to disengage from the emotional, alarm reaction of our automatic nervous system and be able to see with a perspective that breeds calm. The class consists of many sessions of formal meditation, where we choose an anchor for our thoughts - our breath, or sound, or an emotion - and return to that anchor over and over, learning to gently let go of any thought or thought pattern outside the present moment, such as judging, planning, or analyzing.

My illnesses haven’t disappeared. I am far from being cured. However, I’m beginning to heal. Kabat-Zinn makes that important distinction in his book.

He acknowledges that “there are few outright cures for chronic diseases or for stress-related disorders,” however, “it is possible for us to heal ourselves — to learn to live with and work with conditions that present themselves in the present moment. Healing implies the possibility that we can relate differently to illness, disability, even death, as we learn to see with eyes of wholeness.”

At the very least, I think I am communicating with my body well enough these days that if a doctor told me I had TS and walked away, I would blame his rudeness on an empty stomach, say something impolite, and then go on to think about something else.

---------
Originally published on Sanity Break on Everyday Health.

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Mindfulness: A Secularized Buddhist Practice in the West

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Richmond BC, (CANADA) -- Mindfulness is a technique that is integral to the Teachings of the Buddha. It is the seventh element of the Noble Eightfold Path which encapsulates the principal teachings of the Buddha.Mindfulness or ‘sati’ is a whole-body-and-mind awareness of the present moment. It is awareness of body, feelings, thoughts and phenomena that affect the body and mind.

It is the detached observation of what is happening within us and around us in the present moment. Being fully mindful means being fully attentive to everything as-it-is, not reacting to or generating thoughts on what one experiences at the moment. In the practice of mindfulness the mind is trained to remain in the present, open, quiet, and alert, focused on the present moment and to accept one’s thoughts and responses without judgement.

All judgments and interpretations of feelings and thoughts are overlooked or just registered and dropped. To be mindful is to be fully present, not lost in daydreams, anticipation, indulgences, or worry. It is a mental mode of being engaged in the present moment without evaluating or emotionally reacting to it.

Regular mindfulness training helps to enhance and strengthen the brains ability to pay attention. As with any skill, regular practice of mindfulness enhances the skill so that it arises naturally and spontaneously.

Mindfulness involves self-discovery and becoming more compassionate to self and then ultimately towards others. Mindful living leads to a more fulfilling and grounded life, being able to understand oneself and one’s environment without judgement.

It is about waking up to your life and enhancing mental and emotional resilience. Mindfulness helps to create harmony in heart and mind and therefore in the world around you as well. Mindfulness is becoming a lifestyle among some sections of the Western society. It has become an element in their daily routine bringing them benefits similar to those of physical exercise and sound relaxation.

In a society characterized by unpleasant and unhealthy effects of excessive competition, impatience and stress, mindfulness practice makes people recognize the need to slow down and pay attention. Among many people, As a remedy to an uneasy, unbalanced, troubled, discontented, distressed and unhappy mind characterized by negative mood and stress, mindfulness exercises have been found to be of much help to develop a happier, healthier and fulfilling life. Mindfulness is the most direct way to overcome sorrow and lamentation, end pain and anxiety, and realize the highest form of inner happiness. 

Mindfulness practice has been subject to much research in several disciplines in recent years and publications on mindfulness has proliferated in the Western world. The efficacy of mindfulness is supported by a growing body of scientific research. Applied research has shown that mindfulness has a positive impact on people’s health and wellbeing. 

In particular it has a positive impact on the human brain. Studies have shown that it can alter brain patterns and behavior. Hospitals and community centres have started to offer courses on Mindfulness practices. Mindfulness entered the medical mainstream in the 1970s.

Today, Mindfulness is taught and practiced in many prominent hospitals in the USA, Canada several other Western countries. Mindfulness-based Stress Reduction” practice (MBSR) developed by the Medical School of the University of Massachusetts in USA has been used successfully to treat a wide variety of illnesses.

Mindfulness exercises have helped alleviate suffering from psychological illnesses such as anxiety, panic disorders and phobias. They have become clinically proven methods for alleviating stress and chronic pain. An increasing number of Medical Centres worldwide now offer mindfulness based therapies for mood and other disorders.

Many studies have revealed the effectiveness of  mindfulness practices in reducing psychological stress. They have led to improvements in both mental and physical health, alleviating depression, anxiety, loneliness and chronic pain.  

In recent years there has been a growing interest in the practice of mindfulness as part of psychotherapy. Researchers are using brain imaging techniques to investigate the neurobiological mechanisms by which mindfulness practices work. Some psychotherapists find that mindfulness meditation as an adjunct to counseling and other treatments can help troubled people learn to release negative emotions and thought habits.

After receiving mindfulness-based cognitive therapy, patients report noticing that negative thoughts lose their power over time. Mindfulness techniques were used to help children with attention-deficit hyperactivity disorder to concentrate, and for soldiers with post-traumatic stress disorder recover and now for professionals of various fields as a technique for developing focus, clarity and compassion. Research has shown that Mindfulness practice can be effective in managing depression. It can be as effective as antidepressants in treating depression.

Its ability to improve performance is one of the primary reasons for greater attention on Mindfulness practice in the West. Professionals and those of the corporate culture, but also institutions, companies, and nations are adopting ‘mindful’ practices and associated ‘compassion’ and listening to others as management practices to an increasing extent. 

Among some of these institutions are Google, the USA Military, especially the US Marine Corps, prisons, Social services work, LinkedIn networking site. In the US military mindfulness training includes ‘brain calming’ exercises to improve performance. Snipers benefit from mindfulness training.

It enhances attention, concentration and aim. It is gaining ground as a useful practice  among prominent sports personnel including Olympic athletes and movie stars. Students who want to boost their performance and also parents, teachers or caregivers wishing to be more attentive to others’ needs may  all find mindfulness training highly useful.

Buddhist Ethical Principles underlying Mindfulness Practice

Although lectures and public talks and discussions, publications, workshops, forums, seminars, courses, retreats and other forms of intense interactions on the subject of Mindfulness practises are conducted in the West, it is rarely that these Mindfulness Trainers and Experts” in the West, acknowledge the fact that they have learned these wholesome  practices from Buddhism.

One reason may be the fact that these practices may not be of much appeal to the ordinary Westerner, if religion” or a faith tradition is associated with it.  Most Westerners perceive erroneously that Buddhism is a religion or a belief system in the conventional sense.  The trend among modern day Westerner  is to distance themselves from religion which some perceive to be a corrupt outmoded and outdated institution which is generally corrupt and has a divisive effect on society.

In this light, the Buddhist Bhikkhu communities of the different Buddhist traditions should be in the forefront highlighting what the Buddha Dhamma or the teachings of the Buddha is all about, how it differs from the conventional theistic faith traditions and the overall spiritual benefits that could be attained through Buddhist practices such as Mindfulness as propagated in Buddhist teachings.

It is a pity that our Buddhist Bhikkhus who are found in abundance in the Western world are not actively involved in this popular trend in the West, highlighting the spiritual aspect of Mindfulness practice, and showing that spirituality associated with Mindfulness practice involves no belief system but is focused on inner transformation leading to calm and peacefulness. It will help one to deal effectively with everyday difficulties and to live a richer, happier and a fulfilling life. But more importantly, it will help one to develop a state of consciousness leading to a state of awakening to realities of life, to the ultimate meaning of life.

Mindfulness meditation helps one to develop emotional intelligence, self regulation, and empathy necessary for successful relationships. It is remarkably useful for facing interpersonal challenges.

In the Western corporate culture, in the rush to secularise it, Mindfulness have been turned into a technique divorced from ethical responsibility. In fact, its training and promotional ventures are highly commercialized often associated with a high price tag.

Mindfulness in the Buddhist tradition is to transform one’s sense of self. It is not about attaining personal goals attached to personal desires. The goal of mindfulness practice is to liberate oneself from greed, ill will and delusion (loba, dosha moha” or the three main defilements in Buddhist teachings) and not to achieve stress reduction.  The real focus of Buddhism is on awakening, on coming to some insight or wisdom about our true nature. Without that, we cannot get at the real source of our ‘dukkha’or suffering. 

From the Buddhist perspective, the ‘mindfulness movement' that is becoming increasingly popular in the Western World is not addressing the most deep-rooted forms of human suffering or ‘dukkha’. In fact, it seems to be reinforcing the kind of self-centred individualism that seems to be the basic problem in Western society.

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Burma expels Canadian prof over Buddhist tattoos on his leg

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Yangon, Myanmar -- Jason Polley is kicked out of Burma after photo of Buddhist tattoos on his leg went viral on Facebook in Southeast Asian country.

<< The Mahayana Buddhist tattoos on Jason Polley's legs that have caused such a stir in Burma.

A backpacking Canadian professor says he was forced to leave Burma after his leg tattoos caused a stir.

Jason Polley, who teaches English at Hong Kong Baptist University, said the problem started a day after he arrived in the country last week, when a local person took a picture of his Buddha tattoos and posted it to Facebook.

The photo apparently went viral in the Southeast Asian country, which experiences Buddhist-Muslim conflict and has many who consider lower body parts unclean.

In an interview from Bangkok, Polley said about 15 tourism officials came to his hotel in Inle Lake, north of the capital Rangoon, on Saturday night and “accosted” him in the lobby.

“They said: ‘Why would you put these tattoos on your leg? You understand that you’re a Facebook star in Myanmar?’ ” he said by phone Tuesday.

Polley, of Russell, Ont., is a Mahayana Buddhist and his tattoos, which chart the religion’s development, are on his leg to represent a pillar of support.

He said most Burmese practise a different branch of the religion, and officials told him they were there for his protection as radicals might hurt him over the tattoos.

In addition to demanding the couple’s passports, Polley said six officials repeatedly photographed him and his leg, and one tried to grab him when he stood up.

“He was the only official who really made things extremely uncomfortable for both of us,” Polley said, adding the others were cordial.

“I would have gladly fought him right there. In retrospect, I would still want to fight him, even though it would be a bad idea.”

Polley said the officials’ tone became kinder after questioning him when they seemed to realize he wasn’t an Islamic “fundamentalist.”

They told them not to leave the hotel until Sunday morning, when they said they expected to hear back from the country’s tourism minister.

But an hour later Polley and his Hong Kong girlfriend, Margaret Lam, were given two hours to gather their belongings. The officials then put them on a 15-hour car ride to the airport.

While officials initially told him he was to be deported, Polley said other officials told him he was being asked to leave the country for his own safety.

There is no Canadian embassy in Burma, and Polley’s guidebook told him to contact the Australian Embassy, which was closed Saturday night. He and Lam were able to ask friends in Hong Kong to contact Canadian and Chinese officials on Sunday morning.

Chinese officials responded almost within the hour and got a Burmese speaker on the phone to talk to local authorities, but the Canadians did not get back to him.

Polley planned to finish the rest of his 23-day vacation in Thailand and Laos, though he did not rule out returning to Burma in the future.

Foreign Affairs spokesman John Babcock said in a statement that countries have the “prerogative” in deciding whom to keep in their borders and consular officials cannot intervene if Canadians do not meet “entry requirements.

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The roots of intolerance and prejudice in Buddhism

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London, UK -- Violence related to Buddhism in Sri Lanka and Burma often leaves observers with a sense of bewilderment; many Buddhist practitioners have resorted to violent means in the name of what is essentially a peaceful religion. This contradiction is somewhat easier to understand when viewed from two angles – East and West.

<< Arakanese Buddhist monks pray for peace at the Sule pagoda in central Rangoon on 12 June 2012. (PHOTO: Reuters)

For the Asian Buddhist, the idea that the teachings of the Buddha could ever lead to hostility is simply dismissed. Buddhism is airbrushed from the scenes of violence and in its place is left only a threat to the nation, a threat to the culture and a threat to the religion.

The Western observer tends to assume that those committing these acts are not ‘real’ Buddhists. The original teachings have mingled with culture to such an extent as to become unrecognisable – dig beneath the culture, to the text, and there the ‘real’ message of the Buddha will be found. For the West, Buddhism has to be separated from its cultural environment. This is out of necessity – for it is assumed that Buddhism is not a ‘religion’ at all. It is a pristine ‘other’, standing alone and somewhat aloof from the messiness of the masses.

For the Asian Buddhist, the West can never culturally understand Buddhism (the West is ‘foreign’ – modern and corrupt). Whereas for the Western Buddhist, it is precisely these cultural accretions that obscure the real teachings. The East is naïve and lacks sophistication. Both sides, East and West, seek authenticity in Buddhism.

Buddhism has portrayed itself, and been described by Western commentators, as the religion untainted by ‘religiousness’ (dogmatism, violence, fundamentalism). It is the religion of choice for the compassionate, modern individual. Many believe that Buddhism has a pure history in which misdemeanors, carnage, war and hostility has been committed by everyone — except the Buddhist. This is why the recent violence in Sri Lanka and Burma elicits such shock.

In seeking the origins of these hostilities, we shouldn’t turn to the core textual tradition, even though some Buddhist groups may refer to particular texts to support their own positions. In the fundamental ideas of the Pali Canon, or the early Sutras of the Mahayana tradition, the teachings of the Buddha are based on tolerance and compassion.

The roots of intolerance might be found in the reaction of one Buddhist group to another. For example, this sectarian attitude surfaced in the emergence of the Mahayana Buddhism. The Mahayana identified itself in opposition to what it termed ‘Hinayana’ Buddhist groups. Although Mahayana is often translated as ‘Great Vehicle’ and Hinayana as ‘Smaller Vehicle’ – the term ‘hina’ actually means ‘inferior’, ‘low,’ ‘poor’, ‘miserable’, ‘vile’, or ‘contemptible’.

Evidence suggests that some Buddhist schools had uncompromising attitudes towards others. That intolerance was pronounced by the rise of Buddhism in the West (including the Asian ‘West’). There is an ongoing debate concerning which group is the most compassionate. The argument has been made that some Buddhist groups in Asia and elsewhere are using this ‘stick of compassion’ against Burmese Buddhists as a way of distancing the rest of the Buddhist world from the situation in Burma. Buddhist groups have long been vying for the claim of authenticity, an element of Buddhist history that could be at the heart of recent hostilities.

Even beyond disputes between differing factions of Buddhism, there is a broader sense of religious superiority. The notion of the superiority of Buddhism is often based upon a supposed scientific resemblance and methodology; Buddhism is better because it is viewed as scientific, rational. Because it is perceived as ‘better’, Buddhists go to war, discriminate against others, take Buddhism to be essential to national identity, and do things that we might find completely contrary to the Buddha’s teachings.

There is an historic pride in the fundamental goodness of the Dhamma which causes conflict and hostility. There are enough teachings in the Buddhist Canon that warn against these attitudes, but there are also many examples in Buddhist history where a strong sense of pride in one’s own tradition is supported. It is precisely where an attitude in which the most compassionate, the most Buddhist, the most traditional are valued – that intolerance in Buddhist culture comes into focus.

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Dr Paul Fuller has taught Religious Studies at Universities in Southeast Asia, the University of Sydney in Australia and at Bath Spa University in the UK. His research interests include early Indian Buddhist philosophy and the Buddhist ideas of Aung San Suu Kyi. His book, The Notion of Ditthi in Theravada Buddhism: The Point of View (Routledge Curzon Critical Studies in Buddhism, 2004) explores the textual basis of discrimination and attachment in the Pali Canon.

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Ceres Buddhist temple has plans for expansion

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Modesto, CA (USA) -- A group wants to expand its Buddhist temple in Ceres, at 3761 Roeding Road, but has run into some opposition from neighbors.

The plans include a 9,500-square-foot activity hall, a new ashery for cremated human remains and additions to the temple and multipurpose room. The Cambodian Buddhist Association of Ceres also proposes 122 additional parking spaces at the 3-acre site, west of Faith Home Road, just outside the city.

Stanislaus County planning commissioners are scheduled to consider the land-use permit Thursday at 6 p.m. Staff recommends they approve the permit, which would allow construction of the facilities.

According to agenda reports, the addition of 12,225 square feet of building space would increase the occupancy by 400 people. And the additional space would allow religious activities to move indoors.

The church’s property is situated near ranchettes, pasture, an egg ranch and Ceres Christian Church. County planners gave approval to the original temple in February 2007.

The county has received letters from five neighbors opposing the recent application. They express concern about large gatherings at the temple, as well as loudspeakers, compromised real estate values, increased traffic, dust and parking on the shoulder of Roeding Road.

Some letters claimed the neighborhood has been disrupted by festivals that generate large numbers of cars and loud music. Some complained about the weekly religious services.

The Planning Commission will consider whether the larger church facilities are consistent with the county general plan and would have a detrimental affect on nearby properties. So far, county officials do not see a reason to deny the church the right to use its property for religious services.

The Cambodian Buddhist Association of Ceres owned a previous temple site on Service Road before it was sold to a grocery store developer in 2006.

The county Planning Commission holds regular meetings at 6 p.m. the first and third Thursday of every month in the basement chambers of Tenth Street Place, 1010 10th St. in downtown Modesto.

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'Fake’ Buddha’s Followers Defend His Teachings

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KOH THOM DISTRICT, Cambodia -- In this rural part of Kandal province, a 35-meter-high statue of a mustachioed Buddha towers incongruously above the surrounding fields of corn and rice, providing a glimpse into the mystical world of Thean Vuthy.

<< When monks bow to lay people. The cult of Thean Vuthy

A self-professed holy man who habitually dresses in white robes and sits on a throne to receive visitors, Mr. Vuthy claims to be able to communicate with animals and to have unique insight into Buddhist teachings.

For years, he has attracted throngs of followers hoping to absorb his purported wisdom. But he has also drawn the ire of numerous devout Buddhists who call him a charlatan.

Most recently, he was publicly lambasted last week by authorities for apparently describing himself as the fifth reincarnation of Buddha and allowing monks and nuns to bow down to him.

According to his followers, he has a network of supporters that extends as far as Thailand, Vietnam and the Cambodian community in the U.S., and it is not unusual for more than 1,000 people to descend on his Tuol Preah Reachea pagoda during Buddhist festivals.

The extravagant pagoda complex, which was built by Mr. Vuthy between six and eight years ago, also includes a 20-meter-high statue of Buddha surrounded by the mythical nine-headed serpent known as a naga. Twenty gold-trimmed stupas each hold a single jade Buddha on a gold throne. Visitors are left in little doubt that he is able to draw on substantial wealth.

Ten large residential villas have been built parallel to the main temple, with a further five apparently abandoned halfway through construction. Officials also say Mr. Vuthy has a number of personal homes away from the pagoda.

The Ministry of Cults and Religion - which accused him of “seriously offending the values of Buddhism” - says it is investigating allegations he was cheating his followers out of their money.

Phen Phoan, a 43-year-old cook at the pagoda, said one family was to blame for trying to profit from videos and photographs of Mr. Vuthy, although she declined to give details.

“After teacher [Mr. Vuthy] got money from overseas, he only took a video to show them what he had done,” she said.

The pagoda was shut down on Sunday after police and officials from the Ministry of Cults and Religion discovered what they said was improper religious iconography there, including videos promoting Mr. Vuthy and pictures depicting his face over Buddha’s body.

Kandal Governor Phay Bun Chhoeun said expensive goods had been seized from Mr. Vuthy’s room at the pagoda.

“The jewelry we saw looked like it came from a big jewelry store in Phnom Penh,” he said.

Some of Mr. Vuthy’s followers had already left before the raid, while seven monks were afterward relocated to a pagoda in nearby Takhmao City.

On Tuesday, about a dozen police officers washing down their lunch with cans of Anchor beer - with orders to “protect the property” until provincial authorities said otherwise - were among a small contingent of people at the site that included a handful of curious villagers. Construction workers who were extending the pagoda also remained, hopeful that Mr. Vuthy would return to pay them.

Som Sovann, 70, one of several elderly nuns still living at the pagoda, has spent eight years at Wat Tuol Preah Reachea. She said Mr. Vuthy had “special knowledge” but never claimed to be a god—although many of those who flocked to pay their respects viewed him as one.

“We respect him because he built the pagoda and because he loves Buddha, and also he can make people believe in Buddhism,” she said. “He knows and understands a lot of dharma of monks and priests, which could make people feel that they believe in him.”

Surrounded by a group of fellow nuns who nodded in agreement, Ms. Sovann said Mr. Vuthy only sat on a throne—where a Buddha statue would normally be inside a temple—at the behest of his followers, who referred to him as “louk kru,” or teacher.

“He preached for a long time, so that since he was 16 years old he has been able to speak with animals. That is something a god can do, so people have considered him to be a god,” she said.

Ly Try, chief monk of Pichey Sakor pagoda, the nearest Buddhist temple to Tuol Preah Reachea, condemned Mr. Vuthy’s actions as being driven by commercial interests.

“These are not dharma to follow Buddha, these are dharma for cheating people,” he said, referring to the teachings of Buddha.

Erik W. Davis, a scholar of Buddhism who has interviewed Mr. Vuthy, said that unless he had dramatically changed his position recently, Mr. Vuthy did not present himself as the fifth Buddha of the era, Maitreya, but as “a person with special knowledge of Maitreya’s birth and identity.”

“I should add that…some of the pictures I have seen from the recent raid do indicate that he is placing himself in the position of the Fifth Buddha, but that this alone constitutes proof of very little,” he wrote in an email.

Mr. Davis, who is an assistant professor of religious studies at Macalester College in Minnesota, said various other figures in Buddhism throughout history had also claimed to be Maitreya, regarded as the Buddha of a new era, who will bring about a violent apocalyptic reckoning before ushering in the dawn of a new age of peace and justice.

“Making such claims, or even profiting off of them, is hardly unusual, and while the Ministry [of Cults and Religion] may charge itself with the defense of Buddhism, Buddhism is far too vigorous to need such defense, having lasted over 2500 years already,” he wrote.

“I suspect the real story here is not that Thean Vuthy was making such claims, but that he fell on the wrong side of a patronage network engaged in housecleaning.”

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His Holiness the Dalai Lama Arrives in Oslo to Warm Public Welcome

Oslo, Norway, 7 May 2014 - Many friends came to see His Holiness the Dalai Lama off from Riga, before he drove to the airport under leaden skies. A Norwegian journalist who approached him there was the first to ask the question that would be repeated several times during the day - what did he feel about the Norwegian Government’s declining to meet him while he’s in Oslo? He replied that such responses have become normal, that he accepts things as they are.

“National interest is important, but I can assure you that the Dalai Lama is not a harmful person. My interest is to meet the public to promote human values, our need to see all 7 billion human beings as members of one family. In the face of major problems, we have to consider what benefits the whole world, not just this country or that. In the long run, we must bring principles and human values to bear in whatever we do, whether it involves politics, business, religion or education. If I had a political agenda, I might feel disappointed, but I don’t.”

On arrival at Oslo airport there were driving winds as wet snow fell. He was met by members of the committee who have organized his visit. He repeated to journalists there his interest to meet ordinary people and engage the public in discussion about human values such as love and compassion. The drive into the city was fast and he was met by large crowds of cheering, friendly people waiting to welcome him waving Tibetan flags and banners bearing greetings. His Holiness addressed them from the balcony of the hotel, telling them how pleased he was to be there and how happy he was to see them. Invited to the Nobel Institute to mark the 25th anniversary of his being awarded the Nobel Peace Prize, His Holiness was welcomed by Chairman of the Nobel Committee Thorbjørn Jagland, who escorted him into a meeting over lunch with present members of the Committee.

This was followed by a round-table meeting with the media. Thorbjørn Jagland introduced His Holiness, noting that it is 25 years since he was awarded the Nobel Peace Prize and that the Nobel Committee still has one member from that time. He remarked that he was awarded the prize in recognition of his efforts to bring freedom to the Tibetan people through non-violence and his concern for the natural environment. He said:

“You are a man of peace, a religious leader worth listening to and someone worth speaking to.”

The first question from the assembled journalists was that the Nobel Peace Prize is described by some as a blessing by others as a curse; how did he feel about it? His Holiness replied:

“Of course, as a blessing. I remember Archbishop Desmond Tutu, my friend and spiritual brother telling me how difficult it was for him to meet some people before, which became much easier after he was awarded the prize. I was in California attending a conference of scientists when I heard the announcement and I was asked how I felt. I said, ‘Not much different, I am a simple Buddhist monk, no more, no less.’ But since the prize was in recognition of my commitment to non-violence and my work for peace, I felt it was a great honour.

“Later, when Aung San Suu Kyi and Liu Xiaobo were awarded the Peace Prize and they were in difficult circumstances, I felt it would have been a source of encouragement and inspiration for them.”

His Holiness the Dalai Lama speaking during a roundtable meeting with the media at the Nobel Institute in Oslo, Norway on May 8, 2014. Photo/Jeremy Russell/OHHDL
Asked whether he was disappointed that members of the Norwegian government and the Speaker of parliament would not be meeting him, he replied:

“No, why? My main interest is in the promotion of human values. From birth we have a sense of affection and some sense of concern for others. We need to nurture it. Scientists have found that to ensure even physical health peace of mind is essential. People often think that love and compassion are only matters of religious concern, but in fact such values are necessary in all human relations. As a Buddhist monk, I am also interested in fostering inter-religious harmony.

“Wherever I go my aim is to meet the public. If leaders like President Obama meet with me that’s fine, but I don’t ever want to put anyone to any inconvenience. When I arrived here today, I was happy to see the large number of ordinary people who came. The world belongs to all of us, not just to our leaders. 

When His Holiness was asked whether China’s increasing influence was able to limit his and the Tibetan government-in-exile’s work, he clarified that he does not refer to the Central Tibetan Administration, which looks after the Tibetan community, in that way. But he laughed and remarked that it seems the more the Chinese government criticize him, the more his popularity grows. To a question about whether it seems easier or more difficult to resolve differences with the Chinese authorities since he was awarded the Peace Prize, he said that it is nearly 70 years since the formation of the People’s Republic of China. Over that period he perceives different eras. Mao Zedong’s era was concerned with ideology; Deng Xiaoping’s era saw the opening up to capitalism; Jiang Zemin saw the expansion of party membership to include more than just the working classes and Hu Jintao sought to ensure a harmonious society.

“So, you see, the same party, with the same ideology has shown that it can adapt to a changing reality. As China opens up, as its students study abroad and are exposed to freedom and a lack of censorship, things are bound to change. Wen Jiabao said China needs political reform, even US style democracy.”

On the question of support for human rights in China and Tibet, His Holiness expressed the view that smaller countries, like Norway, may wield more influence because they are not perceived as a threat.

His Holiness the Dalai Lama and members of the media during their roundtable meeting at the Nobel Institute in Oslo, Norway on May 8, 2014. Photo/Jeremy Russell/OHHDL
To a question about the more than 130 self-immolations that have taken place in Tibet, His Holiness said it is very sad. He repeated what he has said before that these drastic actions are a symptom of deep unease among Tibetans. This is what the Chinese authorities should investigate. Instead they choose to blame His Holiness and his supporters. He has suggested they allow reporters to go and investigate the circumstances that prompt these people to take such a drastic step. They are not drunk or beset by family problems; there are other causes for what they are doing.

His Holiness pointed out that although Hu Jintao’s aim of creating a harmonious society was admirable, the method, the use of force and suppression, was wrong. He said that of the 200 nations in the world, China is the only one where more is spent on internal security than on the external defence budget. Increasing the number of security personnel only serves to increase fear. Friends have told him that the effect of the profusion of security cameras in Lhasa has been to increase suspicion and fear.

The question of the pro-Shugden demonstrators on the street outside came up. His Holiness’s response began with his statement that he always stresses that it is better and safer to stick to the religion you are born to. However, if someone thinks that Buddhism is useful to them they are free to follow it. He mentioned the Buddha’s encouraging his followers to examine what he had said, to investigate and experiment with it, rather than just accept it at face value. About these demonstrations he said:

“It’s a long story. This spirit, Shugden, has been controversial since the time of the 5th Dalai Lama nearly 400 years ago. The 5th Dalai Lama said it had arisen as a result of distorted prayers and was doing harm to the Buddhadharma and beings. Many prominent Lamas after that took a similar view. The 13th Dalai Lama placed restrictions on this practice, even though it didn’t have so many followers.

“Then the disgraceful thing that happened was that that out of ignorance I propitiated this spirit from 1951 until the early 1970s. I began to realize there was something wrong with it and when I looked into it found that both the 5th and 13th Dalai Lamas had opposed it before me, so I stopped the practice. Eventually the public came to know about this and I consider it my duty to inform them.

“Worshippers of this spirit set up their own group. They accuse me of imposing a ban on it, but that’s not so. Anyone who wants to can go to South India and see the large monasteries of those who wish to continue this practice.

“A spiritual bond is formed between a teacher and disciple and I have asked that if people want to worship this spirit they don’t take teachings from me. This is what they are calling a ban. They chant “Stop lying,’ but I think you should ask who is lying here. I try to be non-sectarian. This practice has long been associated with sectarianism. I feel sorry for these demonstrators because of their ignorance about this issue.”

His Holiness the Dalai Lama with the Nobel Committee during his visit to the Nobel Institute in Oslo, Norway on May 8, 2014. Photo/Jeremy Russell/OHHDL
A journalist mentioned that as a Nobel Laureate, His Holiness is entitled to nominate others to be awarded the Peace Prize and asked if he had done so. His Holiness laughed and said he thought it was the Committee’s job to do that. Asked if he thought he would still be able to visit Tibet and the PRC in this life, he replied that if he lives another 15 or 20 years he hopes so, but if he only lives another one or two years there may not be a chance.

“Anyway, if I am able to go, I hope that journalists like all of you will be able to come too.”

Tomorrow, His Holiness will be at Oslo University, teaching ‘The Eight Verses of Mind Training’ in the morning and discussing ‘Taking Responsibility for Tomorrow’s World’ in the afternoon.

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