Tibet House Bulletin-2013

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CONTENTS

1. Director’s Message.................................................................................................................1 2. Public Discourse by His Holiness the Dalai Lama.......................................................... 3 3. Panel Discussion on The Paradox of Brain and Mind.................................................... 9 4. 24th Padmapani Lecture Dr. Pema Dorjee................................................................................13 5. Intensive Course (LJKW 9HUVHV RI 0LQG 7UDLQLQJ Geshe Pema Dorjee...........................................................................15

6WDLUFDVH WR (PSWLQHVV Geshe Dorji Damdul................. ............................................................16

+\PQ WR WKH %XGGKD DQG ,Q 3UDLVH RI 'KDUPDGKDWX Geshe Dorji Damdul..................................21 6SHFLDO 7HDFKLQJ 7DPLQJ WKH 0LQG Ringu Tulku Rinpoche....................................................21 7. Lectures

0RQWKO\ /HFWXUHV i. Optimism: The Healing Nectar for the Challenging Life Geshe Pema Dorjee...............24 ii. Interpreting Mahayana through Odissi Dance Sharon Lowen........................................25

LLL (QYLURQPHQWDO (WKLFV DQG 6XVWDLQDELOLW\ ,VVXHV LQ WKH

0LQLQJ 6HFWRU LQ ,QGLD Prof. Mihir Deb...........................................................................28

LY 7HDFKLQJV H[WUDFWHG IURP WKH 6SLULWXDO 6RQJV RI WKH

6DLQW -HWVXQ 0LODUHSD Ven Choegon Rinpoche.....................................................................29 6SHFLDO /HFWXUHV

L %LRORJ\ RI (PRWLRQV Prof. Soni Verma..............................................................................31

LL 6SLULWXDO (FRORJ\ Prof. Subhadra Mitra Channa.................................................................32

8. Regular Discourses.................................................................................................................33 &HUWLÀFDWH &RXUVHV i. Mulamadhyamikakarika.......................................................................................................35 ii. Bodhicaryavatara.................................................................................................................36 10. Happenings i. Buddha Purnima Celebrations...........................................................................................37

ii. Birthday of His Holiness the Dalai Lama Tree Planting Ceremony & Interfaith Prayers.................................................................38 LLL 3UD\HU &RQJUHJDWLRQ DQG &DQGOH /LJKW 9LJLO 39

11. Tibetan Language Course...................................................................................................40 7KRQPL 6DPEKRWD )HOORZVKLS :RUNVKRSV RQ $ZDUHQHVV DQG 7UHDWPHQW RI 0RXWK &DQFHU )LOP 6FUHHQLQJV Benoy K Behl..............................................................................................43 8SFRPLQJ 6HPLQDUV i. Nalanda Tradition of Buddhism in Asia.........................................................................44 ii. Cognitive Thought Process: Perspectives from Neuroscience and Buddhist Psychology .........................................................................................................49

A Conference on Cognitive Thought Process: Perspectives from Neuroscience and Buddhist Psychology on November 24, 2013 7KH QHHG IRU WKH FRQĂ XHQFH RI PRGHUQ VFLHQFH DQG DQFLHQW ZLVGRP ZH QHHG WR FRQVLGHU ZKHWKHU SODVWLFLW\ LV D FRPPRQ IHDWXUH RI WKH EUDLQ DQG PLQG DQG ZKHWKHU RU QRW LW LV WKH FDVH that negative emotions, such as anger and attachment are intrinsic characteristics of human beings.

Aim of the Seminar

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hat is mind? This question has puzzled humanity since the beginning of civilisation and many V\VWHPV RI WKRXJKW KDYH HYROYHG WR DQVZHU LW 0RGHUQ QHXURVFLHQFH ZKLFK LV DGYDQFLQJ DW D IDVW SDFH DLPV to unravel the mysteries of the mind, through the basic understanding of the brain’s neural circuits, neurodynamics and related neurochemistry. The brain forms the focus of the neuroscientists’ explanation of the mind, its IXQFWLRQV DQG KRZ LW ZRUNV /RJLFLDQV DQG SKLORVRSKHUV in ancient Indian Universities such as Nalanda, looked at this issue from a different perspective, explaining the same phenomena from the perspective of the mind.

On this basis they developed systems of psychology ZLWK D VRSKLVWLFDWHG SUHVHQWDWLRQ RI WKH QDWXUH RI WKH mind. Thus, both these approaches give divergent and complimentary explanations for the same phenomena.

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7KLV RQH GD\ VHPLQDU ZLOO EULQJ EHIRUH SHRSOH WZR JUHDW WUDGLWLRQV RQH ODGHQ ZLWK DQFLHQW ZLVGRP EDVHG RQ ORJLF and reasoning, and one grounded on facts derived from PRGHUQ VFLHQWLĂ€F PHWKRGV 7KURXJK WKLV VHPLQDU ZH KRSH to create a meeting ground for psychologists, philosophers and neuroscientists to analyse the commonalities and GLYHUJHQFHV EHWZHHQ WKH SHUVSHFWLYHV RI WKHVH GLIIHUHQW traditions on the above mentioned issues.

Theme Notes 7KH RQH GD\ VHPLQDU ZLOO EH GLYLGHG LQWR WZR VHVVLRQV ZLWK HDFK VHVVLRQ IRFXVLQJ SULPDULO\ RQ RQH WKHPH 6RPH RI WKH EURDG DUHDV WKDW ZLOO EH ORRNHG DW GXULQJ WKH VHPLQDU DUH 1. Qualia: subjectivity of experience 6HOI DZDUHQHVV IURP D PRGHUQ QHXURVFLHQFH and Buddhist perspective 3. Decision making according to neuroscience and Buddhist psychology 4. Applications of research by neuroscience and Buddhist psychology in daily life

DIRECTOR’S MESSAGE

The Dalai Lama: Champion of the Glorious Nalanda Tradition

The Glorious Nalanda of the Past: The Pride of India

2ULJLQDWLRQ ¡ /LNHZLVH RQH ZLOO EH HTXDOO\ WKULOOHG WR VHH the striking similarities between Quantum Physics and $U\D 1DJDUMXQD¡V FRQFHSW RI œ6XEMHFWLYLW\ RI 5HDOLW\ ¡ Psychology is another subject which was developed to its peak at Nalanda. It takes students into the world of the psyche from the grossest functions and nature of the mind to the subtlest. On the basis of such sophisticated studies of the mind, techniques were designed and taught to manipulate the subtler levels of the mind. Corresponding physiological changes were experientially observed through VXFK SUDFWLFHV :LWK DGYDQFHPHQWV LQ VFLHQWLÀF WHFKQRORJ\ and neuroscience, scientists are now able to observe the changes that take place in the brain through the introduction of changes in the mind. Renowned neuroscientists such as Prof. Richard Davidson and others conduct experiments and research collaboratively with contemplatives. This collaboration has contributed enormously to the knowledge of humanity.

Wherever one goes, one sees people talking about Nalanda. Be they politicians and diplomats; students in schools and colleges; or professionals in their places of work. How is it that the erstwhile Nalanda University has become such a widely discussed topic, looked upon with immense pride by the educated Indians of today.

This is undoubtedly because of His Holiness the Dalai /DPD ZKR KDV EHFRPH VXFK D UHVSHFWHG ÀJXUH WKH ZRUOG RYHU +H LGHQWLÀHG WKH OHJDF\ RI 1DODQGD DV a great treasure not only of India but also of the world. Wherever he goes he proclaims this legacy of Nalanda. As people everywhere feel overwhelming love and respect for him they pay greater attention to India for being the birth place of such a prestigious Center of knowledge.

Identifying the tradition of the Erstwhile Nalanda University.

The Nalanda tradtion of Psychology gives direction to a vast array of subjects, such as the plasticity of the mind and the brain, which contemporary neuroscience is now slowly beginning to discover.

In those days the campus of Nalanda University was DGRUQHG ZLWK JUDQG EXLOGLQJV DQG VWUXFWXUHV PDJQLĂ€FHQW in appearance, spread over several square kilometers, a great number of which still remains unexcavated.

While, the concepts developed in modern physics and neuroscience evolved not so very long ago, the parallel concepts mentioned earlier were developed in Nalanda 8QLYHUVLW\ VLQFH DV HDUO\ DV VW &HQW &(

What made the Nalanda tradition so exalted, however, was purely its intellectual rigour, the vastness and depth of knowledge, evolved over many centuries.

Reading a single verse by Arya Nagarjuna, a luminary of Nalanda University, takes one to the discovery of the many layers of insight into what constitutes the ultimate reality, in an objective manner.

Logic is a study which is intricate in nature, and a greatly UHÀQHG PHWKRG RI OHDUQLQJ ,W KHOSV WR FU\VWDOOL]H WKRXJKWV ÀQHO\ DQG PDLQWDLQ WKH ULJRXU DQG GHSWK RI VWXGLHV LQ philosophy, epistemology and so forth. All throughout the history of Nalanda, logic was used as the mode of learning all other subjects. Unfortunately, this tradition disappeared in India when the Nalanda University was tragically destroyed.

5Hà HFWLQJ RQ D FRPPHQW PDGH E\ $OEHUW (LQVWHLQ RQ the sophistication of Buddhist thought, one sees the truth in his words as one discovers the intimate parallels EHWZHHQ (LQVWHLQ¡V 7KHRU\ RI 5HODWLYLW\ DQG $U\D 1DJDUMXQD¡V SKLORVRSK\ RI œ5HODWLYLW\ DQG 'HSHQGDQW 1

A Vestige of Nalanda:

7KLV WUHDVXUH WKHQ QHHGV WR EH UHYLYHG 7DFWIXO FRQà XHQFH of the two traditions of education – the modern system and 1DODQGD¡V GLDOHFWLFDO V\VWHP FDQ JLYH ULVH WR DQ HQRUPRXV growth in the standard of learning and knowledge. This in turn would lend a different meaning to the well-being of humanity.

Had it not been for the vision of great Indian masters VXFK DV $FKDU\D 6KDQWDUDNVKLWD WK &HQWXU\ &( WKH Nalanda lineage would have easily vanished altogether from the world. Their efforts in replicating the Nalanda WUDGLWLRQ LQ 7LEHW VLQFH WK &HQW &( DQG HQFRXUDJLQJ the translation of the teachings of the Buddha and FRPPHQWDULHV E\ ,QGLDQ PDVWHUV IURP 6DQVNULW LQWR Tibetan, saved the Nalanda tradition from disappearance.

One will be relieved to know that the Nalanda tradition has been preserved in Tibetan Monastic Universities. If RQH YLVLWV 6RXWK ,QGLD ZKHUH WKHVH 0RQDVWLF 8QLYHUVLWLHV have been re-established after the Communist Chinese invasion of Tibet, one can see this lineage surviving so alive, even today.

Whether or not this happens depends entirely on the sensitivity of policy makers on the national level to the above mentioned points. Making the most of the presence of His Holiness the Dalai Lama who is the untainted embodiment of the erstwhile Nalanda University will ease the process of the revival of this tradition. Not too long from now we hope to see the dawn of the renaissance of the distinguished Nalanda tradition. Lest the future JHQHUDWLRQV UHJUHW WKH SUHVHQW JHQHUDWLRQ¡V QHJOLJHQFH RI not taking the opportunity to do so in time.

The Vision of His Holiness the Dalai Lama: First we need to become aware of the greatness and XQLTXHQHVV RI WKH SDVW 1DODQGD 8QLYHUVLW\¡V WUDGLWLRQ

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PUBLIC DISCOURSE BY HIS HOLINESS THE DALAI LAMA AT BUDDHA JAYANTI PARK The Three Principles of the Path by Lama Tsongkapa The Buddha does not wash away negativities with water; Nor does he clear away suffering with his hands; Nor can he transfer his own qualities to us; He shows the true path; by that alone are beings liberated.

The path to enlightenment involves a step by step practice of the three higher trainings along with renunciation and bodhicitta. The nature of this path is revealed by Lama Tsongkhapa in the text the Three Principles of the Path, which was in fact written as a letter to one of his disciples. Lama Tsongkhapa is one of the great VDLQW VFKRODUV¡ RI 7LEHW ZKRVH VW\OH RI WHDFKLQJ LV EDVHG on the Nalanda tradition as taught by Master Atisha LQ WKH /DPS IRU WKH 3DWK WR (QOLJKWHQPHQW ZKHUHE\ students are guided to enlightenment through a gradual process of mental development. His exposition, the Great 7UHDWLVH RQ WKH 6WDJHV RI WKH 3DWK WR (QOLJKWHQPHQW LV a philosophical masterpiece that presents a clear picture and understanding of the path to enlightenment. The Three Principles of the Path is the essence of all the texts that he has written.

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t was a bright, sunny afternoon; a large gathering of people assembled amidst the lush, tranquil surroundings of Buddha Jayanti Park to hear His Holiness the Dalai Lama speak on the Three Principles of the Path by Lama Tsongkhapa. There was rapt attention to his every word from each of the four thousand monks, nuns, scholars and lay people from India and abroad.

Given below is a summary of the teaching given by His Holiness the Dalai Lama which was jointly organized by Tibet House and Tushita Centre at Buddha Jayanti Park on March 9, 2013.

/DP ULP WH[WV DUH JHQHUDOO\ ZULWWHQ IRU WKH EHQHÀW RI three types of beings, those with small, medium and superior faculty. As Arya Nagarjuna states in Ratnavali, WKH WHDFKLQJV RI WKH %XGGKD DUH PHDQW LQ WKH ÀUVW LQVWDQFH for the attainment of higher rebirth, and ultimately for WKH DWWDLQPHQW RI GHÀQLWH JRRGQHVV WKDW LV OLEHUDWLRQ and enlightenment. However, the approach in this text

by Lama Tsongkhapa is slightly different, as he focuses primarily on how a practitioner can attain omniscience, through the realisation of renunciation, compassion, DQG WKH ZLVGRP WKDW UHDOL]HV HPSWLQHVV

The doctrine of dependent origination, the cornerstone of Buddhist philosophy, empowers us to free ourselves from suffering, which arises owing to numerous causes and conditions, the ultimate one being ignorance. Two W\SHV RI LJQRUDQFH FDQ EH LGHQWLĂ€HG WKH PHUH QRW NQRZLQJ about things, and a deeper ignorance that can be described as a misconception of reality. It is this deeper form of ignorance that entraps us in cyclic existence, so that despite our not wanting to suffer, we are unable to HVFDSH IURP LW %XW WKHUH LV JRRG QHZV OLNH HYHU\ RWKHU phenomenon, pain and suffering also arise due to causes and conditions. By removing its causes we can remove suffering altogether. By showing us the path that leads to freedom from suffering the Buddha empowers us to remove our own suffering and attain lasting happiness DQG SHDFH 7KXV WKH 8GDQDYDUJDYLYDUDQD 6XWUD VWDWHV

The ultimate goal, however, is Buddhahood. The attainment of this state of complete omniscience requires the practice of bodhicitta rooted in loving kindness and compassion.

Compassion, an essential element of bodhicitta, is the wish WKDW VHQWLHQW EHLQJV EH IUHH IURP VXIIHULQJ 6HQVLWLYLW\ WR

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from cyclic existence altogether. Merely reversing attraction to the present life is not enough, for in cyclic existence there is no lasting happiness. Just as positive actions, or karmas, bring about positive results and states in samsara, negative actions done under the sway of ignorance give rise to painful circumstances and experiences. It LV PHQWLRQHG LQ %RGKLVDWWYD 6KDQWLGHYD¡V $ *XLGH WR D %RGKLVDWWYD¡V :D\ RI /LIH WKDW WKH FRORXU VKDSH and fragrance of a lotus arises through its own causes and conditions, likewise beginningless suffering also comes about through causes and conditions. When asked from where those causes and conditions arise, %RGKLVDWWYD 6KDQWLGHYD UHSOLHV IURP WKHLU RZQ UHVSHFWLYH causes and conditions that are similar to them and are conducive for the production of those kinds of effects. This is very similar to the Darwinian theory that things come about, or evolve, through their own causes and conditions. And these causes and conditions FDQ EH WUDFHG EDFN DG LQÀQLWXP 7KHUHIRUH LQ WKH )RXU Hundred Verses, Master Aryadeva stated that things have no beginning as such. The body has a material continuity that can be traced back to the big bang and perhaps even before this cosmic event. Consciousness too comes about through a substantial cause that is of the same nature as itself, that is, a previous moment of consciousness having the nature of knowing and clarity; for something that is not consciousness cannot be a substantial cause for consciousness.

Lama Tsonkapa, 14th Century CE

the pain and misery of others, based on an understanding and awareness of suffering plays an essential role in the development of this attitude. To develop genuine FRPSDVVLRQ ZH PXVW ÀUVW DFNQRZOHGJH WKH FRQGLWLRQ of suffering that we are all in, characterised as it is by WKH WKUHH NLQGV RI VXIIHULQJ WKH VXIIHULQJ RI VXIIHULQJ the suffering of change, and pervasive, conditioned suffering. The understanding of reality enables us to empathise with others and aids in the development of FRPSDVVLRQ ,Q WKLV ZD\ WKH DZDUHQHVV RI RQH¡V RZQ suffering and the wish to be free from it, the thought RI GHÀQLWH HPHUJHQFH RU UHQXQFLDWLRQ IRUPV WKH EDVLV for the generation of the compassionate mind. In fact, without renunciation, compassion and bodhicitta would remain a hollow practice. Thus, Lama Tsongkhapa states LQ WKH 7KUHH 3ULQFLSOHV RI WKH 3DWK

The consciousness, or mind, which is beginningless, is the ground for the mental motivations that give rise to verbal and physical actions. The law of karma is infallible and our contaminated actions bind us to the samsaric state of uncertainty and suffering. Thus Lama 7VRQJNKDSD VWDWHV LQ WKH 7KUHH 3ULQFLSOHV RI WKH 3DWK

Without pure determination to be free There is no way to end attraction to the pleasures of cyclic existence The craving for existence also binds beings Thus from the onset seek renunciation, reverse attraction to this life.

Swept by the suffering of the four powerful rivers; Tied by strong bonds of karma so hard to undo; Caught in the iron net of self-grasping; Completely enveloped by the darkness of ignorance; Born and reborn in boundless cyclic existence; Ceaselessly tormented by the three miseries; Thinking of your mothers in this condition, Generate the supreme mind (of enlightenment).

The renunciation to strive for is the desire to be released

Thinking about how we are caught in the grip of birth,

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aging, sickness, and death gives rise to a profound desire to be freed from this boundless ocean of suffering and the determination to embark on the path to liberation.

Receptivity to the Dharma naturally increases. As Lama 7VRQJNKDSD VWDWHV

UHQXQFLDWLRQ WKLV SURYLGHV WKH ÀUP IRXQGDWLRQ XSRQ which the castle of bodhicitta is built. When this aspiration is conjoined with bodhicitta, one is on the path to the ultimate goal of full enlightenment, or Buddhahood, where one overcomes the delusions that are within the mind such as the three poisons, and also the residual VWDLQV RI WKHVH GHÀOHPHQWV 7KXV /DPD 7VRQJNKDSD LQVWUXFWHG

Listen with a clear mind, you fortunate ones Who are not attached to the joys of cyclic existence, Who strive to make good use of leisure and opportunity, And direct your mind to the path pleasing to the Buddha.

Renunciation, however, if not tempered by a pure mind of enlightenment, Does not bring forth the perfect bliss of unsurpassed enlightenment, Therefore, the wise ones generate the excellent mind of enlightenment.

$QG ZKHQ VXFK D SHUVRQ UHĂ HFWV RQ WKH VXIIHULQJ nature of samsara, and his or her desire to be freed from cyclic existence grows to the extent of becoming all-consuming, the mind of renunciation has been GHYHORSHG +H FRQWLQXHV

Thus, bodhicitta, the altruistic mind wishing to become D %XGGKD IRU WKH EHQHĂ€W RI DOO VHQWLHQW EHLQJV LV DNLQ WR a precious jewel, as it forms the basis for the attainment of Buddhahood, the highest state that is free from all GHĂ€OHPHQWV DQG LJQRUDQFH

Contemplating thus, when you do not for an instant Admire the splendours of cyclic existence, And remain intent on liberation day and night Renunciation is then born in you.

+RZHYHU D ELUG FDQQRW Ă \ ZLWK RQH ZLQJ VLPLODUO\ D spiritual practitioner with only bodhicitta will not reach the state of enlightenment. He or she must also light the lamp of wisdom and adopt a realistic view. In reality things

,Q WKLV ZD\ VSLULWXDO JURZWK WRZDUGV WKH ÀQDO JRDO RI complete enlightenment begins with the cultivation of

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entrapped by appearances, but instead to look beyond how things appear to us, and examine how things really exist. When we do analyse the ultimate reality of WKLQJV ZH GR QRW ÀQG DQ\ REMHFWLYHO\ H[LVWHQW DULVLQJ RU FHDVLQJ DQG VR RQ 6LPLODUO\ ZKHQ ZH FRQVLGHU WKH XOWLPDWH QDWXUH RI WKH FRQWLQXLW\ RI WKLQJV ZH ÀQG no objectively existent annihilation and permanence either. The reasoning employed to establish this is that of dependent designation. This does not imply that things do not arise and are not produced, and so on. It points to the fact that all this exists only at the unanalysed or conventional level. When we analyse the XOWLPDWH UHDOLW\ RI WKLQJV ZH ÀQG QRWKLQJ H[LVWLQJ IURP WKH REMHFW¡V VLGH )URP WKLV SRLQW RI YLHZ WKHUH LV QR arising, no ceasing, no coming, no going and so forth.

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are empty of objective existence, yet due to ignorance we VHH WKHP DV EHLQJ REMHFWLYHO\ H[LVWHQW 6WURQJ JUDVSLQJ at the self and objects as being inherently existent leads to clinging to objects and their perceived qualities of goodness, ugliness, and so forth. The various kinds of wrong view that we need to overcome are all grounded on this basic ignorance. For instance, we see unclean and impure phenomenon, like our bodies, as clean and pure, we see things that are impermanent as permanent, and things that are in the nature of suffering, to be pleasant and not of suffering nature. These are all grounded on the wrong view of things having self-nature, when in UHDOLW\ WKH\ DUH VHOĂ HVV 8SRQ GHHSHU UHĂ HFWLRQ ZH FRPH to realise that the reason we hold these conceptions is because of ignorance that is unable to see the disparity between how things appear and how they exist. We think objects have an objective, true nature; while in reality they arise in dependence on causes and conditions, and without these causes and conditions they would not come into being. Thus, there is no objectively existent arising, VXEVLVWHQFH RU FHVVDWLRQ 6LPLODUO\ ZKHQ XQIDYRXUDEOH conditions are met objects, disintegrate, or cease and so RQ ,Q 0XODPDGK\DPLNDNDULND $U\D 1DJDUMXQD VWDWHV

Although you train in renunciation and the mind of enlightenment Without wisdom which realises the ultimate reality You cannot cut the root of cyclic existence Therefore, strive to understand dependent arising.

The dependent arising that Lama Tsongkhapa is talking about in this verse is the subtle understanding of dependence in the sense of all things being merely mentally GHVLJQDWHG 6HHLQJ KRZ WKLQJV DUH PHUHO\ GHVLJQDWHG merely nominal, one is able to appreciate how they have no self-existence. This mutually complementary nature of emptiness and dependent arising is described by His Holiness as the “suchness of dependent origination.�

Through understanding the infallibility of causality, which can be described as the appearance nature of things, one realises the empty nature of things. This brings about a deeper understanding of how everything is illusion-like.

Believing appearances to be the reality creates a lot of problems. Our own personal experience corroborates this.

Most of our problems arise because our views, attitudes and actions are based on the belief that appearances are LQ IDFW WKH UHDOLW\ $V +LV +ROLQHVV SXW LW GXULQJ WKH WDON

In dependent origination, There is no ceasing, no arising, No annihilation, no permanence, No coming, no going, No separateness and no sameness; I prostrate to the consummate Buddha, The Supreme among all teachers, The one who taught [this] peace, Which is freed of elaborations.

“Any action which is based just on appearances often becomes an unrealistic sort of method. So we must know the reality, not based on appearances, because it is quite clear that there is always a gap between appearances and reality. I think we can say that

Through this verse Arya Nagarjuna is urging us to not be 6

the very purpose of education is to try to reduce this gap between DSSHDUDQFHV DQG UHDOLW\ $QG SDUWLFXODUO\ VFLHQWLÀF UHVHDUFK DFWXDOO\ tries to reduce this gap. Not being content with appearances, they further investigate to see what is the reality. The Buddhist way of approach also tries to know the reality, because if our belief is just on the basis appearances it often becomes wrong. So [for] any action if you want the satisfactory result, you must know the reality fully. should not rely on appearances. So the ultimate source of mistake, the ultimate source of suffering is ignorance. The only way to remove ignorance is [through] knowledge, knowledge through investigation.�

Having entered this profound path to complete enlightenment, the three higher trainings of morality, single pointed concentration and wisdom must be practiced. These three trainings complement and VXSSRUW HDFK RWKHU 6LQJOH SRLQWHG FRQFHQWUDWLRQ LV required for the realisation of profound wisdom; this concentration depends on controlling and calming the mind through the practice of morality, the practice of avoiding negative actions and engaging in positive actions. In this way, the cultivation of the three higher trainings, along with renunciation and bodhicitta, leads to the development of a deep and lasting insight into the true nature of reality and the mind, leading to the dissolution of ignorance and mental obscurations.

One should aspire to realise the union of dependent arising DQG HPSWLQHVV ([DPLQDWLRQ RI WKH VXEWOH OHYHO RI GHSHQGHQW origination leads to a deeper understanding of the law of causality. At the same time, understanding how things are brought about through causes and conditions leads to an awareness of the subtle dependently designated nature RI WKLQJV 6HHLQJ KRZ WKLQJV DUH HPSW\ RI LQGHSHQGHQW existence, one is compelled to appreciate dependent RULJLQDWLRQ /DPD 7VRQJNKDSD VWDWHV

Realising the true nature of things requires a clear understanding of dependent origination and emptiness.

This can only come about through critical analysis and reasoning. Therefore, the cultivation of these mental faculties through the study of logic is given a great deal of importance in the ancient Indian wisdom traditions, as logic sharpens the intellect and enhances the ability to critically explore and analyse subtle philosophical WRSLFV 0DVWHUV OLNH 'LJQDJD 6KDQWDUDNVKLWD DQG Kamalashila from the Nalanda tradition have written extensive texts on pramana—logic and epistemology.

The Tibetan tradition is unique because it has preserved this tradition of logic at the great monastic schools of *DQGHQ 'UHSXQJ DQG 6HUD 7KH 1DODQGD WUDGLWLRQ RI learning and philosophy lives on at these institutions.

The central position of reasoning and analysis is also apparent in the exhortation that people not follow the teachings of the Buddha blindly, but examine them to see if they contradict reality or reason. If it is found that they do, then “we must not take them literally.�

The Buddha himself said in Mahabalatantraraja Sutra:

Appearances are infallible dependent arising; And emptiness is the understanding that is free of assertions.

As long as these two are seen as distinct, You have not yet realised the intent of the Buddha.

When these two realisations are simultaneous, Where, from the mere sight of infallible dependent origination, &RQFXUUHQWO\ GHVWUR\V DOO PRGHV RI JUDVSLQJ WKURXJK GHĂ€QLWH GLVFHUQPHQW At that time the analysis of the (profound) view is perfected.

Through deeply realising the harmony of dependent arising and emptiness in a way that is free from any FRJQLWLYH YHLO DOO GHĂ€OHPHQWV GLVVROYH LQWR WKH YHU\ nature of the mind. This wisdom directed towards the removal of the subtlest of obscurations, known as cognitive obscurations, results in the attainment of enlightenment. Bodhicitta is necessary for reaching this state; for through bodhicitta, the self-cherishing mind, WKH JURXQG IRU FRJQLWLYH REVFXUDWLRQV LV UHPRYHG 7KXV

Oh bhikshus and the wise! Just as gold is tested Through burning, cutting, and rubbing, Likewise, examine my words thoroughly, And only then accept them, not merely out of respect for me.

One who sees the infallible cause and effect of all phenomena in cyclic existence and peace, And destroys all focuses of apprehension, Has entered into the path which pleases the Buddha.

Urging people to not follow a religious system blindly, His Holiness stressed the need for understanding the religion one is born into or chooses to follow. Faith must be based on reason and analysis, which in turn should

7

be based on a thorough understanding of philosophy. )RU LQVWDQFH WR REWDLQ WKH IXOO EHQHÀW IURP D VLPSOH practice like taking refuge in the Three Jewels—the %XGGKD 'KDUPD DQG 6DQJKD³ D GHHSHU DSSUHFLDWLRQ RI WKH HVVHQFH RI WKH %XGGKD 'KDUPD DQG 6DQJKD LV QHFHVVDU\ 6XFK DQ XQGHUVWDQGLQJ RI WKH FRQFHSWV ZRXOG VHUYH WR HQULFK RQH¡V SUDFWLFH DV D ZKROH 7KHUHIRUH +LV +ROLQHVV XUJHG

meditation for over seventy years and because of this constant effort that I have been putting in my practice, when I think about the fact that things are dependently originated, there is this sense that I have of things being like an illusion.�

By applying the teachings He received, overcoming PHQWDO GHĂ€OHPHQWV DQG SXWWLQJ FRQFHUWHG HIIRUW LQWR actualising the clear light, luminous nature of his mind, the Buddha attained enlightenment and transformed from an ordinary being into an exalted, all-knowing being.

6LPLODUO\ E\ SXWWLQJ HIIRUW LQWR SUDFWLFLQJ WKH WHDFKLQJV of the Buddha, we too can become enlightened. Thus, Lama Tsongkhapa exhorted his disciple,

“You must become a 21st century Buddhist in terms of developing this kind of reason based faith in the teaching of the Buddha, not just follow on the basis of the custom saying that your parents are Buddhist therefore you are Buddhist and so on.�

Reason based faith can be cultivated through hearing RU OLVWHQLQJ WR WKH WHDFKLQJV IROORZHG E\ UHĂ HFWLQJ upon and analysing the concepts and ideas in order to develop a thorough understanding based on reasons.

When a degree of certitude is gained in the teachings, then wisdom should be developed through the practice RI PHGLWDWLRQ XQWLO ÀQDOO\ RQH UHDFKHV D VWDJH ZKHUH meditative experiences and realisations arise naturally.

6SHDNLQJ DERXW KLV RZQ H[SHULHQFH +LV +ROLQHVV WKH 'DODL /DPD VDLG “I am almost seventy eight years old. I have applied myself in

Oh! Child, once you have realised the points Of the Three Principles of the Path, Seek solitude and cultivate strong determination $QG TXLFNO\ UHDFK WKH ÀQDO JRDO This is a brief summary and transcript of the teaching given by His Holiness the Dalai Lama at Buddha Jayanti Park on March 9, 2013.

Written by Tarini Mehta.

8

PANEL DISCUSSION

7KH 3DUDGR[ RI %UDLQ DQG 0LQG $ .DOHLGRVFRSH RI ,QVLJKWV Organised by Tibet House and D.S. Kothari Centre for Science, Ethics and Education, DU November 17, 2012

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hat is mind and how does it interact with the brain? These questions have perplexed and engaged thinkers, philosophers and scientists throughout the ages. Broadly VSHDNLQJ WKHUH DUH WZR VFKRROV RI WKRXJKW one considers the brain and the mind to be the same; the other maintains that these are two separate phenomena. These two views were as prevalent in ancient India as they are now. The Carvaka school, a purely materialistic school of Indian Philosophy, advocated that there can be no consciousness independent of the body, as the body is a fundamental factor for consciousness. Thus perception, sensation and so on arise only on the basis of the body. Today, this view is propounded by a majority of neuroscientists.

from sense organs. Through their research neuroscientists also found that the brain changes according to internal and external stimuli, as can be seen in amputation cases.

Many individuals that undergo an amputation experience In an attempt to unravel the complexities of this debate phantom sensations in their amputated limb which are Tibet House organised a symposium, “Paradox of Brain often uncomfortable and painful. Other neuroscientists and Mindâ€? on 17th November 2012, which was attended have presented a slightly different view that although the by numerous scholars, philosophers, thinkers, and students. mind is not the same as the brain, it is a derivative or an 3URIHVVRU 9LYHN 6XQHMD 3UR 9LFH &KDQFHOORU RI 'HOKL emergent property of the brain owing to some physioUniversity, chaired this thought-provoking conference chemical reactions that were observed to take place in the and addressed key questions regarding the nature of the brain. Dr. P.N. Ravindra, a neurophysiologist with special mind and the relationship between the brain and the mind. experience in teaching, research and clinical application in the area of mindfulness practices, sleep and sleep disorders, Neuroscientists hold a view that reduces the mind and its examined how the viewpoint of this latter group is based functions to the brain, by limiting it within the physical RQ VFLHQWLĂ€F HYLGHQFH $Q H[DPSOH RI PLQG DULVLQJ LQ parameters of the brain. Yet, as David J. Chalmers asks GHSHQGHQFH RQ WKH EUDLQ LV &RWDUG¡V 6\QGURPH 3HRSOH in his book, The Conscious Mind, the question is how suffering from this problem are only able to recognise can a physical system such as the brain feel and be an voices, not people. It is thought that this problem is caused experiencer? This is a matter that neuroscience has been due to a disconnect between the areas of the brain that unable to deal with satisfactorily. Nonetheless, for modern- recognise faces and those that associate emotions with day neuroscientists this explanatory gap alone does not the recognition of faces. This syndrome is associated with SRLQW WR WKH PLQG¡V LQGHSHQGHQFH IURP WKH EUDLQ 7KHUH lesions in the parietal lobe and patients generally have brain DUH WKRVH ZKR FRQWLQXH WR Ă€UPO\ GHFODUH WKDW WKHUH LV QR atrophy, particularly median frontal lobe atrophy, owing mind, that only the brain exists. The different regions to which they hold a delusional belief that they are dead, of the brain have varying functions; for instance, some putrefying, or have lost their blood or internal organs. process emotions and memories, while other receive signals 6ZDPL 6DUYDSUL\DQDQGD VHQLRU PRQN DQG $FKDU\D DW WKH 9

Ramakrishna Math in Belur, pointed out that the main purpose of spirituality is to overcome sorrow and suffering, and since sorrow is experienced by a subject, the issue of subjectivity or consciousness arises. This leads us to the TXHVWLRQ RI ZKDW LV FRQVFLRXVQHVV RU PLQG 7KH GLIĂ€FXOW\ in answering this question from a purely materialisticVFLHQWLĂ€F VWDQGSRLQW LV WKDW DFFRUGLQJ WR PRGHUQ VFLHQWLĂ€F WKLQNLQJ IRU VRPHWKLQJ WR H[LVW LW PXVW EH PDWWHU $V (ULF .DQGHO 1REHO /DXUHDWH VWDWHG LQ KLV ERRN ,Q 6HDUFK of Memory, many prominent neuroscientists do not want to delve into this issue, owing to its very complex and controversial nature. Geshe Dorji Damdul, Director of Tibet House, further maintained that, “We should be very comprehensive and open minded in our views to see if there can be something more than what we have been taught.â€?

In an attempt to lead people from the state of suffering to greater peace and happiness, Indian philosophical traditions such as Advaita Vedanta and Buddhism present extensive expositions on the nature of the mind. A common aspect of these two traditions is that the mind is posited to be LQGHSHQGHQW IURP WKH EUDLQ +RZHYHU WKHLU GHĂ€QLWLRQV DQG descriptions of what the mind is differ. While Advaita Vedanta believes in the existence of consciousness as a permanent, changeless self, independent of the body and the mind, Buddhism denies the existence of any such phenomenon.

Drigdrishyaviveka, an important text of Advaita Vedanta VWDWHV WKDW )RUP LV REVHUYHG H\H LV WKH REVHUYHU 7KDW H\H LV REVHUYHG mind is the observer, Mental activities are observed, witness is the observer, But that observer is not observed.

2Q WKH EDVLV RI WKLV YHUVH 6ZDPL 6DUYDSUL\DQDQGD expounded the belief that the knower of the mind is different from the mind. When something is known about the eye such as the eyes being open or closed, it is known by the mind. Hence, the mind must be different from the eyes. Likewise, “youâ€? know the states of your mind. If the thoughts are known to you then that aspect of you that knows your thought must be different from WKH PRGLĂ€FDWLRQV DQG VWDWHV RI \RXU PLQG 6R \RXU sorrow and happiness are objects that you know, but you yourself never become the object. The subject never EHFRPHV WKH REMHFW 6ZDPL ML H[SODLQHG IXUWKHU WKDW “You are pure consciousness. Within that pure consciousness 10

the mind appears. Why does the mind appear? There is the theory of Maya and so on to explain this, but we need not go into that. Just take it for granted that the mind appears and what happens is that this pure FRQVFLRXVQHVV JHWV LGHQWLÀHG ZLWK WKH PLQG $QG WKH PLQG IHHOV FRQVFLRXV 6R $GYDLWD 9HGDQWD ZRXOG VD\ WKDW what neuroscientists are studying—thoughts, feelings, emotions, these are all empirical consciousness. This is pure consciousness plus mind. It is consciousness LGHQWLÀHG ZLWK DQ REMHFW $QG WKHQ \RX LGHQWLI\ ZLWK the body and say, here I am. When what is there is pure FRQVFLRXVQHVV VKLQLQJ LQ WKH PLQG LGHQWLÀHG ZLWK WKH PLQG WKH PLQG LGHQWLÀHG ZLWK WKH ERG\ DQG WKHQ \RX VD\ , DP WKLV 6R ERG\ LV VDLG WR EH JURVV PDWWHU PLQG is said to be subtle matter and consciousness is neither body nor mind.�

This Pure Consciousness, or Atman, which is not mind, not body, nor a part or product of the mind, is there at all times. The mind perceives the external world, entertains thoughts and cognises these stimuli. Atman undergoes none of these changes that the mind continuously undergoes.

In contrast to this philosophical view, Geshe Dorji Damdul, presented the Buddhist view, which explains the mind and its functions without needing to posit an ever-present, permanent knower or Atman. The dependence of the mind and the brain is recognised in Buddhism and Acharya Dharmakirti, a sixth century master stated that the brain and the mind are mutually dependent. However, this does not imply that the mind LV RQH ZLWK WKH EUDLQ ,Q %XGGKLVP WKH PLQG LV GHĂ€QHG as “a clear and knowing agent,â€? comparable to a mirror.

It is a nonmaterial phenomenon, distinct from the brain.

This is an important tenet, for without it concepts of salvation and karma cannot be substantiated. It is very important, therefore, to understand the basis upon which the distinction between the mind and the brain can be asserted. Raising some of the questions that neuroscience is unable to answer, Geshe Dorji Damdul went on to present DUJXPHQWV IRU WKH LQGHSHQGHQFH RI WKH PLQG IURP WKH EUDLQ 1.

There is a difference in the substantial cause of matter and mind. This can be explained through the IROORZLQJ DQDORJ\ 6PRNH ULVHV ZKHQ LQFHQVH LV EXUQW DV WKH SUHYLRXV FDXVH RI VPRNH LV ÀUH 7KXV VPRNH LV WKH

UHVXOW DQG ÀUH LV WKH FDXVH %XW LI \RX UHà HFW FDUHIXOO\ \RX ÀQG WKDW DOWKRXJK WKH ÀUH LV WKH FDXVH RI WKH VPRNH LW LV not the simultaneous substantial basis of the smoke, for that has to be something that is of the same nature as the VPRNH 6LPLODUO\ LI \RX VD\ WKDW WKH PLQG LV DQ HPHUJHQW property of the brain then the complication that arises is that the mind should be the result of the brain; that means the brain is the cause of the mind. If this is so, then the brain cannot also be the simultaneous substantial basis of WKH PLQG 6R WKH VXEVWDQWLDO EDVLV RI WKH PLQG VKRXOG EH something different from the brain. What is pointed to as being different from the brain is the non material mind.

7KXV RQH ÀQGV WKDW WKH PLQG LV GLVWLQFW IURP WKH EUDLQ 2.

There is distinctness in the experience or cognition RI PDWWHU DQG PLQG )RU LQVWDQFH DQ )05, )XQFWLRQDO 0DJQHWLF 5HVRQDQFH ,PDJLQJ VFDQ FDQ GHWHFW EUDLQ ZDYHV and through them see the part of the brain that is active at that time. However, brain waves cannot tell you exactly what thought process is going on in the mind of the individual. All they can do is to convey that there is or was a thought, which the scientist can only infer and not know directly. However, it is the patient who actually experiences the thought or emotion in its full form.

6R ZKLOH WKH EUDLQ LV WKH SK\VLFDO PDWWHU WKDW DQRWKHU individual can see, the experience is nonmaterial, which the other cannot see. Modern neuroscience is unable to H[SODLQ KRZ WKLV ÀUVW SHUVRQ H[SHULHQFH LV JHQHUDWHG which is another major explanatory gap in neuroscience.

7KLV QRQPDWHULDO VXEMHFWLYH³RU ÀUVW SHUVRQ HOHPHQW which cannot be monitored by a scientist—is the mind.

Thus, it becomes apparent that there is a domain of UHDOLW\ WKDW LV QRW FRQĂ€QHG WR SK\VLFDO PDWHULDO WKLQJV 3.

The segregation of living and non-living beings is done on the basis of the presence or absence of a mind.

Living beings have volition—a mental intention—an important facet of the mind. This is absent in matter.

4.

The mind is self-operational, while matter is not.

Therefore, regardless of how sophisticated a computer is, it needs an external operating agent. It cannot operate by itself. This is not so in the case of the mind. The mind needs no such agent to perform its functions.

7KH XQLTXHQHVV RI (DVWHUQ 3KLORVRSKLHV LV WKDW WKH\ 11

have developed methodologies in the form of meditative techniques for studying consciousness, owing to the fact that their objective is the attainment of enlightenment, the state EH\RQG LJQRUDQFH DQG VRUURZ 6WUHVVLQJ WKLV SRLQW *HVKH Dorji Damdul spoke at length about special techniques of meta-awareness meditation, through which the nonmaterial mind can be experienced as distinct from the brain.

It can be noticed that the grosser the mind is, the more dependent it is on the physical brain. This can be seen in the difference between the mind of the waking state, the mind of the dream state, the mind during deep sleep and the mind of an unconscious person.

Through meditation the mind becomes subtler and the independence of the brain and the mind becomes more and more apparent, till the practitioner comes to experience the subtlest state of mind, which is the clear light mind. The mind, independent from the brain, also becomes manifest during meditative equipoise at the time of clinical death. There are spiritual practitioners who have remained in the state of meditative equipoise IRU VHYHUDO GD\V $W D 7LEHWDQ PRQDVWHU\ LQ 6RXWK ,QGLD a senior monk stayed in this meditative state for over WZHQW\ GD\V DIWHU EHLQJ GHFODUHG FOLQLFDOO\ GHDG 6LJQV of this are that even so many days after death, the face maintains its lustre and the body does not decay or smell.

6XFK RFFXUUHQFHV KDYH EHHQ GRFXPHQWHG PDQ\ D WLPHV The symposium ended with an insightful exposition by Dr. Honey Oberoi, Professor of Psychology at Ambedkar 8QLYHUVLW\ RQ WKH GHSHQGHQFH RI DQ LQGLYLGXDO¡V PLQG DQG EUDLQ RQ WKH HQYLURQPHQW DURXQG KLP RU KHU ´$V much as the brain is a biological organ‌ it is equally so a cultural and a social organ. That is, the brain does not develop in a void. It develops within a context of life-historical, cultural, and socio-political input.�

Therefore, according to this view, neuron plasticity is not just an extension or aspect of brain function.

In early childhood the mind is still non-conceptual, as neither are language nor are concepts present. Thus, psychological stimuli received in early childhood have an impact on the mental development of the child. A poignant example of this is the Harry Harlow experiments, some of which explored the consequences of social deprivation on juvenile macaques. It was found that monkeys placed

LQ LVRODWLRQ VXIIHUHG IURP VRFLDO EHKDYLRXUDO GHÀFLWV ZKHQ introduced to a group of their peers, demonstrating the importance of social interaction in developing the ability to interact with others in a psychologically healthy manner.

In another experiment, Dr. Harlow created two types of inanimate surrogate mothers for rhesus monkey infants; one type made of wood and wire mesh, and the other made of cloth. In order to investigate which mother the infants preferred, Dr. Harlow presented them with these two types of mothers in two different conditions.

In one instance, the cloth mother held no food while the wire mother held food, and in the other case the cloth mother held food while the wire mother did not.

It was found that a large number of infant macaques preferred spending time with the cloth mother, even when it did not have food. Furthermore, it was found that the infants with the wire mesh mothers went mad, their state of mind similar to that of people who go through psychotic states. The ones with the cloth mothers did also suffer from behavioural abnormalities, but of far less intensity than those with the wire mesh mothers.

This led Harlow to conclude that “contact comfort” was essential for the health and psychological development of infant monkeys, and likewise for human children. Other experiments showed that human infants that have no FRQWDFW ZLWK WKHLU PRWKHUV RU DQRWKHU VXUURJDWH ÀJXUH suffer from analytic depression and biological death, even though they are given adequate and nutritious food and maintained physically. Any infants that survive despite these circumstances grow to be cognitively impaired, lacking in intelligence and uninterested in forming bonds with the world. This shows that even intelligence is an

12

attribute of the mind that emerges from the holding that the child receives from the parenting person.

Therefore, Dr. Oberoi pointed out that in a relational sense, “the mind is the gift of the other to the self, LQ ZKLFK WKH LPSULQWV RI VLJQLÀFDQW RWKHUV DUH IRUHYHU present… [thus] in psychoanalysis without the others the mind cannot come to be.” This is comparable to the Buddhist view that the mind is empty of inherent existence and arises in dependence on causes and FRQGLWLRQV 6HYHUDO RWKHU H[SHULPHQWV DOVR VKRZ WKH impact the environment has on the mind. In a way this points to the independence of the mind from the brain, even if one debates the extent of that independence. $ SDUDGR[ PD\ EH GHÀQHG DV WZR IDFWV RU VWDWHPHQWV WKDW DUH not mutually compatible or consistent. Whether the mind is one with the brain or is its product, or whether the mind is completely separate and independent from the brain is one such paradox which continues to present a conceptual enigma to us. Philosophers and scientists continue their debates, and each argument and layer of analysis takes us one step closer to unravelling the mysteries of the mind, and deepening our understanding of what constitutes awareness and consciousness. This is truly important as the ground for happiness and unhappiness lies within the mind, and only through understanding its nature will we be able to grasp how it can be moulded in order that people become happier, and societies more stable and peaceful.

This is a brief summary of the presentations given during the Panel Discussion on Brain and Mind, at University of Delhi, on November 17, 2013. Written by Tarini Mehta.

PADMAPANI LECTURE Spiritual Medicine of Tibet 24th Padmapani Lecture organized by Tibet House in collaboration with India International Centre, 19th May, 2012

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he program began with a focus on compassion. In his welcome note, the Director of Tibet House, Geshe Dorji Damdul, introduced the audience to the meaning RI œ3DGPDSDQL¡ RQH RI WKH QDPHV RI $YDORNLWHVYDUD the embodiment of compassion. Geshe Dorji Damdul KLJKOLJKWHG WKDW FRPSDVVLRQ LV WKH ÀQDO PHGLFLQH IRU all our problems, and that having great compassion is comparable to having all the other good qualities. The chairperson, Kishore Thukral built on this idea with the help of an example from a personal incident which shows that an accomplished Tibetan medical doctor needs not only skill but also compassion.

'U 3HPD 'RUMHH EHJDQ KLV SUHVHQWDWLRQ ZLWK D GHÀQLWLRQ RI JRRG KHDOWK DV EHLQJ WKH EDODQFH RI WKH ÀYH HOHPHQWV 6NW pancha mahabhoota) DQG LGHQWLÀHG GLVHDVH DV EHLQJ DQ LPEDODQFH GLVSURSRUWLRQDWH LQFUHDVH RU GHFUHDVH RI WKHVH HOHPHQWV 7KH ÀYH HOHPHQWV DUH HDUWK ÀUH ZDWHU DLU DQG VSDFH KRZHYHU VRPHWLPHV VSDFH LV QRW FRXQWHG DV RQH RI WKH ÀIWK HOHPHQWV )RU LQVWDQFH IHYHU PLJKW UHSUHVHQW WKH LQFUHDVH RI WKH ÀUH HOHPHQW LQ WKH ERG\ $FFRUGLQJ WR 7LEHWDQ medicine, to understand the body, disease and remedies, it LV HVVHQWLDO WR NQRZ WKHLU UHODWLRQ ZLWK WKH ÀYH HOHPHQWV $ WKUHH IROG GLYLVLRQ LV PDGH RI WKH FDXVHV RI GLVHDVH

7LE rlung 6NW vayu

13

7LE mkhris-pa 6NW pitta

7LE bad-kan 6NW kapha

'U 3HPD 'RUMHH DGGHG WZR IXUWKHU FDWHJRULVDWLRQV

7LE tsawa KRW

7LE grang-wa FROG

Rlung, mkhris-pa and Bad-kan DUH RI ÀYH W\SHV HDFK ,Q RUGHU IRU D SHUVRQ WR EH GLVHDVH IUHH QDG PHG 6NW arogya WKHUH PXVW EH HTXLOLEULXP RI WKHVH WKUHH Q\HV SD 6NW tridosh 0RYHPHQW LQ WKH ERG\ LV DVVRFLDWHG with wind, or rlung; pigmentation, light, and digestion DUH EHFDXVH RI ÀUH mkhris-pa; Bad-kan is associated with earth or water. These three constitute nyes-pa, or defects; one should not rely on them. When all three, namely, rlung, mkhris-pa, and bad-kan, are in their designated seat and right proportion, the body is considered healthy. To keep them in balance, we should be careful about our IRRG 6NW ahar DV ZHOO DV WKH DFWLYLWLHV RI WKH ERG\ PLQG DQG VSHHFK DVVRFLDWHG ZLWK OLIHVW\OH 6NW vyhavahar

Misuse, disuse and overuse of both ahar and vyhavahar lead to disease.

(DFK ERG\ LV D EDVLV IRU GLVHDVH KRZHYHU E\ DYRLGLQJ WKH causative conditions, one can maintain a healthy body.

6RPH RI WKH RWKHU FDXVDWLYH FRQGLWLRQV IRU GLVHDVHV DUH

improper season, evil spirits, unhealthy diet and lifestyle, ZURQJ WUHDWPHQW DQG WKH ULSHQLQJ RI RQH¡V EDG NDUPLF actions. However, to achieve good health in a true sense the root cause of disease and suffering, i.e. ignorance has to be understood. Ignorance leads to the three mental SRLVRQV KDWUHG DQJHU DQG FORVHG PLQGHGQHVV ZKLFK in turn lead to imbalance of rlung, mkhris-pa and bad-kan.

If there is no ignorance, there is no disease.

Dr. Pema Dorjee went on to explain how a diagnosis is PDGH ZLWK WKH IROORZLQJ H[DPSOHV D YHU\ OHWKDUJLF SHUVRQ likened to an elephant, could be associated more with kapha, a very aggressive person likened to a tiger could be associated more with pitta; and a very restless person FRXOG EH DVVRFLDWHG PRUH ZLWK DLU rLung LQ WKH ERG\ )XUWKHU GLDJQRVLV WHFKQLTXHV LQFOXGH YLVXDO H[DPLQDWLRQ XULQH WRQJXH HWF WRXFK SXOVH H[DPLQDWLRQ HWF DQG questioning the patient about the causes, symptoms and so on.

What makes Tibetan medicine unique is the philosophy upon which it rests, embodied by the three commitments RU SOHGJHV WKDW D SK\VLFLDQ PXVW DELGH E\ 7KH ÀUVW FRPPLWPHQW KDV VL[ DVSHFWV FRQVLGHU \RXU JXUX DV D UHDO %XGGKD WDNH \RXU *XUX¡V WHDFKLQJV DV EHLQJ WKRVH RI *UHDW VDJHV FRQVLGHU \RXU PHGLFDO VFLHQFH DV EHLQJ WKH GLUHFW WHDFKLQJV RI WKH %XGGKD FRQVLGHU \RXU FROOHDJXHV DV EHLQJ \RXU RZQ EURWKHUV RU VLVWHUV

WUHDW \RXU SDWLHQWV DV \RX ZRXOG \RXU RZQ FKLOGUHQ

FRQVLGHU WKH SDWLHQWV¡ ERGLO\ à XLGV ZLWKRXW DQ\ ORDWKVRPH feeling.

The second commitment includes the true aspects to be understood regarding a person having knowledge of the healing sciences should be considered as a deity, and the medical instruments used by him or her as being the instruments of the deity.

The third commitment includes the three attitudes to EH NQRZQ WKH YDOXH RI PHGLFLQH DV D ZLVK IXOÀOOLQJ JHP WKDW PHGLFLQHV DUH GLVHDVH HOLPLQDWLQJ DPULWD RU DPEURVLD WKDW PHGLFLQHV DUH DQ RIIHULQJ WR WKH GHLW\ In brief, the talents and endeavours of a medical practitioner are that he or she should never take DGYDQWDJH RI D SHUVRQ¡V DFKHV DQG SDLQV IRU WKH %XGGKD VDLG œLI DV D GRFWRU \RX DUH NLQG WR WKH SDWLHQW \RX DUH NLQG WR PH¡ $QG ÀQDOO\ ZKDW PXVW EH NHSW LQ PLQG is that the greatest fruit for a genuine physician is the achievement of eternal happiness or Buddhahood.

Dr. Pema Dorjee concluded with practical tips for achieving JRRG KHDOWK 7KLQN EHIRUH \RX HDW 7KLQN EHIRUH \RX DFW 7KLQN EHIRUH \RX VSHDN 7KLQN EHIRUH \RX GHFLGH DQG ODVW EXW QRW OHDVW 6PLOH DW OHDVW WKUHH WLPHV a day. A person who is accompanied by good friends and KDV D MROO\ PLQG ZLOO PRVW GHÀQLWHO\ KDYH D GLVHDVH IUHH life. A question and answer session followed where Dr. Pema Dorjee emphasised the importance of right food, right lifestyle and good sleep. He also explained some RI WKH ÀQHU SRLQWV RI KRZ SXOVH LV UHODWHG WR Nyes-pa.

Written by Dr. Kalsang Wangmo, Lecturer of Buddhist Philosophy, Delhi University.

14

INTENSIVE COURSES

(LJKW 9HUVHV RI 0LQG 7UDLQLQJ Course led by Geshe Pema Dorjee

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e tend to look at the world around us through the lens of the self-centered attitude, as it promises us happiness and security. This shapes our interaction with and responses to people and situations. Yet, somehow despite every effort, we repeatedly meet unhappiness and misery. The reason for this is the self centered attitude, it is the poison that destroys our peace of mind and any chance of lasting happiness.

Thangpa describes different techniques to remove the self-centered attitude. Through these eight powerful verses, Geshe Langri Thangpa leads students into the remarkable bodhisattva path.

The question is that how can we remove this? On August 3–5, 2013, Geshe Pema Dorjee, key founder of Bodong Buddhist monastery, and Trustee of the orphanage, %ULJKW +RUL]RQ &KLOGUHQ¡V +RPH OHG D VSHFLDO FRXUVH RQ (LJKW 9HUVHV RI 0LQG 7UDLQLQJ 7KLV UHQRZQHG WH[W by the eleventh century Kadampa master Geshe Langri

15

The Three-Day Intensive Course involved a thorough study of the text. This was complemented by Geshe Pema Dorjee sharing personal anecdotes, which inspired the participants and showed them how the instructions JLYHQ LQ WKH (LJKW 9HUVHV RI 0LQG 7UDLQLQJ FDQ EH SXW into practice. The sessions were highly interactive and through questions and answers Geshe Pema Dorjee cleared the doubts in the minds of the attendees in relation to philosophy and practice.

6WDLUFDVH WR (PSWLQHVV Course led by Geshe Dorji Damdul

emptiness. This enables us to maintain equilibrium and a state of joy regardless of what happens to us.

6WDLUFDVH WR (PSWLQHVV LV D SUDFWLFH FRQVWLWXWHG RI WHQ steps that guide the practitioner towards an experiential understanding of emptiness. Through the means of a VSHFLÀF YLVXDOLVDWLRQ WKH WZR QDWXUHV RI SKHQRPHQD WKH ultimate and conventional are revealed. The conventional QDWXUH V\QRQ\PRXV ZLWK VXEMHFWLYH LV KRZ REMHFW DSSHDU to us through the power of mental designation. While DW WKH XOWLPDWH OHYHO RQH ÀQGV WKH GLVDSSHDUDQFH RI the object. Given below is a transcript of the ten step meditation.

The concept of emptiness, the seminal teaching of the Buddha, draws a balance between the two extremes of absolutism and nihilism, providing an explanation of reality that is aptly called the middle way. The extreme of DEVROXWLVP UHLĂ€HV REMHFWV DQG KROGV WKHP WR EH LQGHSHQGHQWO\ existent, while nihilism postulates the utter non-existence of objects. Geshe Dorji Damdul explained in this three day intensive course from March 29-31, 2013, emptiness VKRXOG QRW EH XQGHUVWRRG DV QRWKLQJQHVV (PSWLQHVV conveys the idea that the object is empty of independent existence. Things exist by dependence, and come into being in dependence on various causes, conditions and factors.

Not understanding this we are constantly pushed and pulled by external situations and conditions, and therefore, lose our freedom and face endless misery and suffering.

In this intensive course, Geshe Dorji Damdul elaborated upon the way to free ourselves from the beginningless cycle of suffering through meditation on the wisdom of

16

7KH SUDFWLWLRQHU VKRXOG ÀUVW EH ZHOO LQIRUPHG DERXW WKH )RXU (VVHQWLDOV WR GLVFHUQ HPSWLQHVV ZKLFK DUH

WKH HVVHQWLDO RI LGHQWLI\LQJ WKH REMHFW RI QHJDWLRQ

WKH HVVHQWLDO RI UHDOL]LQJ WKH HPSWLQHVV RI WKH ZKROH¡V being one with its parts

WKH HVVHQWLDO RI UHDOL]LQJ WKH HPSWLQHVV RI WKH ZKROH¡V being distinct from its parts

WKH HVVHQWLDO RI UHDOL]LQJ WKH SHUYDVLRQ WKDW DQ\WKLQJ which is empty of being one with or distinct from its parts necessitates the emptiness of objective existence of the thing.

How precisely one discerns emptiness is determined by how subtly one is able to identify the object of negation.

The object of negation is the object misconceived by the ignorance present in us. While, everything, like a dream, exists through the power of the mind or subjectively, our ignorance deceives us by presenting a wrong reality WR RXU PLQG WKDW WKLQJV H[LVW DV VR REMHFWLÀHG DQG QRQ GUHDP²OLNH LQGHSHQGHQW RI RXU PLQG 6XFK REMHFWLÀHG existence, out there, is what has to be negated, and is referred to as the object of negation in this context.

The non-existence of such an entity is emptiness-the ultimate reality.

7KH œ6WDLUFDVH WR (PSWLQHVV¡ LV RIIHUHG DV D PHDQV WR EULQJ DERXW WKH UHDOL]DWLRQ RI WKLV HPSWLQHVV

After identifying the object of negation well, one should YLVXDOLVH D EHDXWLIXO SLFWXUH RI D Ă RZHU KDYLQJ D VL]H RI RQH LQFK E\ RQH LQFK '3, UHVROXWLRQ WKH SLFWXUH LV PDGH RI GRWV SHU LQFK ZKLFK LV EORZQ XS WR WKH VL]H RI IHHW E\ IHHW $QDO\WLFDOO\ PHGLWDWH DV IROORZV

$SDUW IURP WKH ZLVGRP KDYLQJ QRQ GXDO H[SHULHQFH RI HPSWLQHVV DOO RXU DIĂ LFWLYH HPRWLRQV VXFK DV DWWDFKPHQW and anger are triggered by our mental perception, which LV DOZD\V XQGHU WKH LQĂ XHQFH RI LJQRUDQFH JUDVSLQJ DW WUXH H[LVWHQFH /LNHZLVH LW VKRZV KRZ DOO RWKHU DIĂ LFWLRQV will cease if this ignorance is eliminated, in the same way DV DWWDFKPHQW WR WKH Ă RZHU VWRSV DV VRRQ DV WKH Ă RZHU disappears on the screen to your eyes.

4XHVWLRQ )URP D GLVWDQFH ZKDW GR \RX VHH" $QVZHU $ SLFWXUH RI D YHU\ EHDXWLIXO WHQGHU Ă RZHU

4XHVWLRQ $VN WKH VDPH TXHVWLRQ DJDLQ 'RHV WKH SLFWXUH RI WKH Ă RZHU H[LVW RU QRW" ,I LW GRHV ZKHUH LV LW now, on the screen, in the eyes, or in between?

4XHVWLRQ :KDW LV \RXU PHQWDO UHDFWLRQ WRZDUGV WKLV SLFWXUH RI WKH Ă RZHU" $QVZHU ,W LV VR DSSHDOLQJ .

7HFKQLFDOO\ \RXU PLQG LV SXOOHG E\ WKH REMHFW WKLQNLQJ that the picture is there, from the screen. Here one comes to see the dynamic relationship between all other DIà LFWLRQV VXFK DV DWWDFKPHQW DQG DYHUVLRQ DQG LJQRUDQFH JUDVSLQJ DW WUXH REMHFWLYH H[LVWHQFH $OO RWKHU DIà LFWLRQV DUH WULJJHUHG E\ WKLV LJQRUDQFH 6HHLQJ WKH SLFWXUH WR EH H[LVWLQJ IURP WKH VFUHHQ LV WKH œLJQRUDQFH YLHZLQJ REMHFWLYH UHDOLW\ ¡ <RXU PLQG EHLQJ SXOOHG WRZDUGV WKH SLFWXUH LV WKH œDIà LFWLYH HPRWLRQ RI DWWDFKPHQW ¡ ,I LW LV a bad picture, your mind will be repulsed by it. This is WKH œDIà LFWLYH HPRWLRQ RI DYHUVLRQ ¡ $OO DIà LFWLRQV DUH either inclined towards attachment nature or aversion nature. That which is not inclined towards either is of LJQRUDQFH QDWXUH

$QVZHU <HV LW GRHV H[LVW +RZHYHU , DP QRW WRR VXUH ZKHUH LW LV (DUOLHU , WKRXJKW LW ZDV RQ WKH VFUHHQ EXW DV , FRPH FORVHU WR WKH VFUHHQ WR P\ DPD]HPHQW LW LV not there. As Arya Nagarjuna said in Ratnavali 3UHFLRXV *DUODQG

â&#x20AC;&#x153;If the mirage were to be water, Why not it is seen by the one who is close to the mirage.â&#x20AC;?

7KH SLFWXUH RI WKH Ă RZHU GRHV QRW H[LVW IURP WKH VFUHHQ I should be able to see it now if it does exist from the screen. Likewise it does not exist in my eyes, as I am not looking at my eyes for the picture. It makes no sense either to say that it exists in between the screen and the eyes.

4XHVWLRQ )RU ZKDW KDYH \RX FRPH FORVH WR WKH VFUHHQ and to look for what?

4XHVWLRQ 'RHV WKH SLFWXUH RI WKH Ă RZHU H[LVW RU not? Be very sure with your answer.

AQVZHU 7R ORRN IRU WKH SLFWXUH RI WKH Ă RZHU PRUH FOHDUO\ RQ WKH VFUHHQ 3XWWLQJ WKH VDPH UHVSRQVH LQ PRUH technical terms, you came closer to the screen to look IRU DQ REMHFWLYHO\ H[LVWHQW SLFWXUH RI WKH Ă RZHU DV opposed to a merely mentally imputed *2 existence of the SLFWXUH RI WKH Ă RZHU +HUH \RX DUH ORRNLQJ IRU VRPHWKLQJ ultimate which is more than just what your perception PDNHV ,I \RX GR Ă&#x20AC;QG VRPHWKLQJ WKDW ZD\ LW VKRXOG EH WKH XOWLPDWH UHDOLW\ RI WKH SLFWXUH RI WKH Ă RZHU

$QVZHU ,W GRHV H[LVW ,W LV WKHUH RQ WKH screen. It is so nice picture. I like to see it more closely.

4XHVWLRQ *R XS WR WKH VFUHHQ LI \RX OLNH WR see it more clearly. What happens to the picture now? $QVZHU 7KH SLFWXUH RI WKH Ă RZHU GLVDSSHDUV 4XHVWLRQ :KDW KDSSHQV WR WKH DSSHDOLQJ IHHOLQJ you had earlier? $QVZHU ,W DOVR GLVDSSHDUV $YHUVLRQ DULVHV LQVWHDG at seeing the 200 pictures of demons.

4XHVWLRQ :KDW GLG \RX Ă&#x20AC;QG DIWHU FRPLQJ FORVHU WR the screen? $QVZHU , IRXQG QRWKLQJ DPLGVW WKH GRWV RI GHPRQ faces, which are themselves separated wide apart by distance.

As Arya Nagarjuna cautioned in Mulakadhyamikakarika: 17

â&#x20AC;&#x153;Whatever is dependently originated Is posited to be empty (of objective reality) That being mentally designated, Is indeed the middle way.â&#x20AC;?

This should profoundly help to generate in us a deep FRQYLFWLRQ LQ WKH HIĂ&#x20AC;FDF\ RI GHSHQGHQW RULJLQDWLRQ ZKLFK subsumes all phenomena including the law of karma. While everything exists, but never on the ultimate level, only on the conventional, yet our chronic ignorance always drive us to see and believe that things exist on the ultimate level.

7KH SLFWXUH RI WKH Ă RZHU GLVDSSHDUV ,W LV QRW WKHUH 7KH VFUHHQ LV HPSW\ RI WKH SLFWXUH RI WKH Ă RZHU 7KH GLVDSSHDUDQFH RI WKH SLFWXUH RI WKH Ă RZHU LV IRXQG (PSWLQHVV RI WKH SLFWXUH LV IRXQG

This understanding of infallible dependent origination does not bring the phenomenal world from the ultimate level to the conventional. It is already there on the conventional since primordially, and never on the ultimate. This understanding allows our mind to shake our chronic belief by lifting up in our thoughts the reality of the functional world RSHUDWLQJ IURP WKH XOWLPDWH WR WKH FRQYHQWLRQDO OHYHO

Many years ago, in Dharamsala in 1988-89, my friend Dr. Barry received an empty carton as a postal parcel from Australia â&#x20AC;&#x201C; with all its contents lost. He was asked by the post master to put his signature to acknowledge the receipt of the empty box. /LNHZLVH ZKDW GLG \RX Ă&#x20AC;QG RQ WKH VFUHHQ <RX IRXQG WKH HPSWLQHVV RI WKH Ă RZHU

4XHVWLRQ $V \RX NHHS JRLQJ WRZDUGV DQG DZD\ IURP the screen, again and again, what is happening to the perception of your eyes?

2Q WKH VFUHHQ \RX VHH WZR WKLQJV ² WKH HPSWLQHVV RI WKH Ă RZHU DQG GRWV ZKLFK DUH WKH IDFHV RI GHPRQV While the two, like the two sides of the same coin, are of the same entity, they are different isolates. Of the WZR LVRODWHV IRU WKH VSHFLĂ&#x20AC;F SXUSRVH RI PHGLWDWLRQ RQ emptiness, simply pick up the isolate of the emptiness RI WKH Ă RZHU ² WKH GLVDSSHDUDQFH RI WKH Ă RZHU *LYH QR HPSKDVLV WR WKH LVRODWH RI WKH GRWV

$QVZHU 7KH SHUFHSWLRQ NHHSV RQ FKDQJLQJ IURP WKH SLFWXUH RI WKH Ă RZHU WR WKH HPSWLQHVV RI WKH SLFWXUH RI WKH Ă RZHU 5HPDUN D

7KLV LQGLFDWHV WKDW WKH VDPH REMHFW RQ WKH VFUHHQ shows two faces. While nothing changes at all from the side of the screen, your perception of the object changes.

This is indicative of the fact that what you see on the VFUHHQ DV WKH SLFWXUH RI WKH à RZHU LV QRWKLQJ RWKHU WKDQ MXVW \RXU RZQ SHUFHSWLRQ œ3HUFHSWLRQ¡ PHDQV SXUHO\ PHQWDO and subjective.

Abide in this experience of emptiness for a while.

4XHVWLRQ 1RZ JR DZD\ IURP WKH VFUHHQ ZKLOH FRQWLQXLQJ to look at the screen. What appears to your eyes when you are at the same distance from the screen as you initially were?

E

-XVW DV D JKRVW LQ D GUHDP GRHV QRW H[LVW LQ UHDOLW\ from its own side and thus is dream, the picture of the Ă RZHU LV merely your own mental projection and is subjectively existent. Thus, it is dream-like. It is completely devoid of objective reality.

$QVZHU 7KH Ă RZHU SLFWXUH FRPHV EDFN 7KLV LV LQIDOOLEOH GHSHQGHQW RULJLQDWLRQ 2QO\ WKH Ă RZHU picture appears and not other images, such as a tree, man RU D KRXVH (YHU\ SKHQRPHQRQ ZKLOH ODFNLQJ REMHFWLYH reality, still exists and infallibly functions, but on the conventional level through dependent origination. In this case, by dependence on the various factors such as the dots, the spaces between the dots, the light, the screen and the perceiving mind, only the picture of WKH Ă RZHU DULVHV

Abide in this experience of emptiness for a while.

5HPDUN :KDW \RX VHH YHU\ FORVHO\ RI WKH REMHFW RQ WKH VFUHHQ ZKLFK LV WKH HPSWLQHVV RI WKH SLFWXUH RI WKH Ă RZHU LV WKH IDFH RI WKH XOWLPDWH UHDOLW\ RI WKH SLFWXUH RI WKH Ă RZHU :KDW \RX VHH DV WKH SLFWXUH RI WKH

18

Ă RZHU IURP D GLVWDQFH LV WKH IDFH RI WKH VXEMHFWLYH FRQYHQWLRQDO UHDOLW\ RI WKH SLFWXUH RI WKH Ă RZHU 7KHVH DUH WKH WZR WUXWKV RI WKH VDPH REMHFW (YHU\ SKHQRPHQRQ QHFHVVDULO\ SRVVHVVHV WZR WUXWKV RU UHDOLWLHV (PSWLQHVV is no exception.

5HPDUN 5HSHDW DV RIWHQ DV \RX FDQ WR DELGH LQ WKH H[SHULHQFH RI HPSWLQHVV \RX JRW IURP 4XHVWLRQ DQG 5HPDUN E

%ULQJ VDFUHG YHUVHV IURP 6XWUDV DQG FRPSRVLWLRQV RQ emptiness by Indian saints such as Arya Nagarjuna to reinforce the experience. This practice is the life-force RI WKH ZKROH PHDQLQJ RI \RXU OLIH 0DNH VXUH \RX GRQ¡W compromise with doing this practice on a daily basis.

5HPDUN 0HGLWDWH RQ WKH HPSWLQHVV RI

<RXUVHOI RU <RXU PLQG LQ D VLPLODU PDQQHU .HHS LQ PLQG WKH IROORZLQJ DQDORJLHV

5HPDUN ,Q HYHU\ PRPHQW RI \RXU ZDNLQJ VWDWH WU\ WR EH PLQGIXO WKDW HYHU\WKLQJ WKH WKUHH VSKHUHV RI DFWLRQ

are dreamâ&#x20AC;&#x201C;like, including the objects you interact with, you as the agent interacting, and the action of interaction IURP 5HPDUN D $OO ODFN WUXH REMHFWLYH UHDOLW\ <HW WKH\ GHFHSWLYHO\ DSSHDU WR \RXU PLQG WR H[LVW IURP WKH REMHFW¡V side, and this is so in all moments when you are awake and also during sleep and dream. Remember verses from WKH %XGGKD¡V 6XWUDV VXFK DV WKRVH JLYHQ EHORZ LQ RUGHU to engage in daily activities with the mindfulness and awareness that everything that one encounters is dreamOLNH $V DGYLVHG E\ /DPD 7VRQJNDSD LQ Âś7KH *UHDW 7UHDWLVH RQ WKH 6WDJHV RI WKH 3DWK WR (QOLJKWHQPHQW /DPULP &KHQPR ¡ HQJDJH LQ DOO YLUWXRXV DFWLRQV E\ VHHLQJ WKHP in the light of dream-like nature. This helps accumulate both the collections â&#x20AC;&#x201C; merit and wisdom â&#x20AC;&#x201C; in all actions.

D 7KH SLFWXUH RI D EHDXWLIXO WHQGHU Ă RZHU LV DQDORJRXV WR

<RXUVHOI

<RXU PLQG E 7KH GRWV RI GHPRQ IDFHV LV DQDORJRXV WR

7KH DWRPV ZKLFK FRQVWLWXWH \RX RU WKH VL[ HOHPHQWV RU WKH Ă&#x20AC;YH DJJUHJDWHV

7HPSRUDO PRPHQWV RI WKH PLQG ZKLFK FRQVWLWXWH your whole mind The following verses by Arya Nagarjuna can be used GXULQJ PHGLWDWLRQ Precious Garland: If the person is not earth, not water, 1RW Ă&#x20AC;UH QRW ZLQG QRW VSDFH 1RW DOVR FRQVFLRXVQHVV DQG QRW DOO RI WKHP

Where is the person out of those?

Just as a person is not truly existent Because of being an aggregation of the six constituents, 6R HDFK FRQVWLWXHQW DOVR LV QRW WUXO\ H[LVWHQW $V WKH\ DUH DJJUHJDWLRQV RI WKHLU RZQ FRQVWLWXHQWV

Upali Requested Sutra: 7KH YDULRXV GHOLJKWIXO Ă RZHUV EORVVRP $QG WKH VSDUNOLQJ VXSUHPH JROGHQ DERGHV VWDQG DOOXULQJO\ They have no creator at all; There are posited by the power of thought.

7KURXJK WKH SRZHU RI FRQFHSWXDOL]DWLRQ WKH ZRUOG LV imputed.

Fundamental Wisdom of the Middle Way: Neither the aggregates, nor different from the aggregates, 7KH DJJUHJDWHV GRQ¡W GHSHQG RQ KLP QRU LV KH GHSHQGHQW RQ WKHP The Tathagata does not possess the aggregates, :KDW LV WKH 7DWKDJDWD" UHSODFH E\ \RXU QDPH

Bhikhuni Vajiraâ&#x20AC;&#x2122;s Utterance in a Fundamental Vehicle Sutra:

Samadhiraja Sutra: Just as in the dream of a young girl, 6KH PHW ZLWK D ER\ DQG VDZ KLV GHDWK Joyous was she at the meeting and despair at his death.

View all phenomena as thus.

Just as one designates a cart In dependence upon a collection of parts, 6R ZH DVVHUW WKH FRQYHQWLRQDO œOLYLQJ EHLQJV¡ In dependence upon the aggregates.

Guide in the View â&#x20AC;&#x201C; the Four Mindfulness (H.H. Kalsang Gyatso, the VII Dalai Lama):

19

$W WKH FURVVURDGV RI WKH VL[ FROOHFWLRQV RI FRQVFLRXVQHVV

which have diverse perceptions, $UH VHHQ WKH KD]\ GXDOLVWLF SKHQRPHQD ZKLFK DUH EDVHOHVV There is a magical show which is by nature deceptive.

'RQ¡W EHOLHYH LW WR EH WUXH EXW YLHZ LW DV KDYLQJ WKH nature of emptiness.

'RQ¡W OHW \RXU PLQG JR DVWUD\ EXW SODFH LW LQ WKH QDWXUH of appearance-emptiness.

Through not losing mindfulness, hold it in the nature of appearance-emptiness.

5HPDUN <RX VKRXOG QRW JLYH LQ WR WKLV LJQRUDQFH JUDVSLQJ DW WUXH H[LVWHQFH WLE GKDN]LQ PDULJSD RU WLPXN GKDN]LQ DQ\ PRUH 'LVSHO WKLV GDUNQHVV RI LJQRUDQFH from the minds of all dear mother sentient beings by lighting the lamp of the wisdom of emptiness. Let us not waste our precious time. We are on an urgent mission for all our mothers and ourselves.

Conclude your day with meditation on emptiness and VHDO WKH GD\V¡ YLUWXRXV SUDFWLFHV ZLWK SUD\HUV VXFK DV WKH following. This would be profoundly helpful.

The concluding prayer in Lama Tsongkhapaâ&#x20AC;&#x2122;s commentary on Arya Nagarjunaâ&#x20AC;&#x2122;s Fundamental Wisdom of the Middle Way: Throughout my future lifetimes,

20

May I always be guided by Arya Manjushree, And be able to uphold the Dharma in general and the teachings on Dependent Origination in particular, (YHQ DW WKH FRVW RI P\ OLIH 0HGLWDWLRQ RQ WKH HPSWLQHVV RI PLQG

$V PHQWLRQHG LQ 5HPDUN

$QDO\]LQJ WKDW WKH SUHVHQW PRPHQW ZKLFK LV WKH IUDPH RI UHIHUHQFH IRU WKH WKUHH WLPHV LV QRW Ă&#x20AC;QGDEOH

$QDO\]LQJ WKH PLQG¡V GHFHSWLYLW\ RI H[SHULHQFLQJ LWV REMHFWV 7KURXJK FORVH DQDO\VLV RQH UHDOL]HV WKDW the mind cannot discern the object which it thinks it LV GLVFHUQLQJ RU H[SHULHQFLQJ GXH WR WKH REMHFW¡V IDVW moving transitoriness.

------------------------*1 ultimately, truly, inherently, intrinsically and independently existent are synonymous. *2 mentally imputed, subjective, conventional existence are synonymous.

Prepared by Geshe Dorji Damdul at the request of Ellora for the participants of Bodhicitta Retreat (Series â&#x20AC;&#x201C; I) at Shree Ragavendra Krupashrama, Punnyasthala from January 15 â&#x20AC;&#x201C; 28, 2013

Hymn to the Buddha, the World Transcendent and In Praise of Dharmadhatu Course led by Geshe Dorji Damdul This year two courses were held which dealt with the texts by Arya 1DJDUMXQD +\PQ WR WKH %XGGKD WKH :RUOG 7UDQVFHQGHQW 0D\

DQG ,Q 3UDLVH RI 'KDUPDGKDWX 2FWREHU

Detailed articles on these courses will be published in the 2014 bulletin.

SPECIAL TEACHING

Taming the Mind Teaching by Ringu Tulku Ripoche

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XU HPRWLRQV SDUWLFXODUO\ WKH DIĂ LFWLYH RQHV SURSHO us from one painful state to another; not allowing our mind to be still for even a moment. On 26 March, 2013 Ven. Ringu Tulku Rinpoche shared some simple ways of overcoming painful emotions through the practice RI HTXDQLPLW\ â&#x20AC;&#x153;If there is anything that helps me make my life more easy, my mind a little more peaceful, and you can say happier if you like, I think that is: how I think, how I view (things), my attitude towards myself, and to the world. I think probably we can call that the right view.â&#x20AC;?

21

Thus, Rinpoche surmised that of the eightfold path taught E\ WKH %XGGKD WKH Ă&#x20AC;UVW RQH ULJKW YLHZ LV WKH IRXQGDWLRQ for the path to enlightenment, and is also crucial for an LQGLYLGXDO¡V PHQWDO ZHOO EHLQJ 2XU WKRXJKWV FRQWURO RXU HPRWLRQV :KHWKHU D SHUVRQ¡V state of mind is generally happy and relaxed or unhappy and anxious depends to a great extent on how he or she perceives the world. Thoughts are dynamic and can be changed by altering our view of events, people and circumstances. This brings about a transformation of our emotional responses and eventually leads to greater mental equilibrium. For this to happen, there must be a shift in perception from pessimism to greater optimism.

An optimist looks for positive qualities, potential and opportunities in each situation and focuses on what can be improved, rather than merely focusing on the negative and problematic aspects of a given situation.

For no matter how bad it is, there is always a possibility to perceive it in a more positive manner. For instance, when speaking about the prevailing situation in Tibet, His Holiness the Dalai Lama points out that although this is the worst time in Tibetan history, one can always think positively in terms of improvement, however small, that can be made to ameliorate the situation. In the case of Tibet, since the position is so bad, there is scope for improvement in every way. Thinking like this creates an attitude of optimism.

Continuing in this vein, Rinpoche stressed that â&#x20AC;&#x153;the situation is not the deciding factor for how one feels.â&#x20AC;? Contrary to what we think, we are not helpless prey to external conditions.

We usually blame the situation or person for how we feel, our entire focus becomes the removal of that painful circumstance or person from our lives. But this is a very short-lived solution. What is more, it is not possible to remove all painful conditions from our lives. However, we can mould our mind and change our perception. This plays a pivotal role in our emotional responses to events and people.

Talking about the early years in India following the initial exodus from Tibet, Rinpoche remembered how many Tibetans died due to the heat, change in diet and so on. %XW KH DOVR VDLG â&#x20AC;&#x153;There were lots of people dying happily, saying that it is so 22

nice to die in a warm bed. They were comparing [their situation] with that of the people who were dying in Tibet following torture, imprisonment. Here there was no torture, no imprisonment.â&#x20AC;?

6R E\ XVLQJ D VLPSOH WHFKQLTXH RI FRPSDULVRQ JURXQGHG on a comprehensive awareness of the reality of suffering, these people developed an appreciation of the positive aspects of the situation in which they found themselves and simultaneously developed compassion for those suffering even more than themselves. This is something that we all can do easily. No matter how bleak the situation, we FDQ DFWXDOO\ Ă&#x20AC;QG VRPHWKLQJ WR EH KDSS\ DERXW When we understand that it is not the situation that makes our mind sad, but rather our perception of the situation, it becomes possible to remain calm and relaxed despite the stress and pressure that may surround us.

With his characteristic simplicity and love of parables, Rinpoche brought this idea into relief by narrating the story of a man who was very disturbed at home. His home was small and he had to share it with several people including his children and in-laws, which made his home QRLV\ DQG OHG WR FRQWLQXDO FRQĂ LFW )UXVWUDWHG DQG XSVHW he went to the local priest, who promised to guide him out of his problem if he agreed to do exactly as he was told. The man was desperate and said, â&#x20AC;&#x153;Please tell me, I assure you I will follow your advice.â&#x20AC;? The priest told him to keep a pet chicken at home. This he did, but it only made things worse and the man went back to the priest complaining, â&#x20AC;&#x153;Things are even worse now, on top of everything else the chicken is making everything dirty and the children keep running around after it. What do I do now?â&#x20AC;? The priest said, â&#x20AC;&#x153;Alright, I have the solution for you. Buy a goat and keep it in your home as well.â&#x20AC;?

6R WKH PDQ ERXJKW D JRDW 7KH FKLOGUHQ ZHUH RYHUMR\HG with this new pet, and would spend the day running around playing with both the goat and the chicken. This naturally made the house even more noisy and dirty. The man became completely distraught. He went back and FRPSODLQHG WR WKH SULHVW ´7KLQJV DUH JRLQJ FUD]\ :KDW do I do now?â&#x20AC;? The priest told him, â&#x20AC;&#x153;Now you let the JRDW JR Âľ 6R KH GLG $IWHU D IHZ GD\V KH UHSRUWHG WKDW things were much better and more peaceful. Then the priest directed him to send the chicken away as well. He did so, and thereafter he experienced great relief and a new sense of contentment.

By changing our way of thinking, we can become peaceful and happy, no matter what the situation be, which reinforces the fact that our happiness and unhappiness does not depend on external events alone, but on our perception of them. Thus Rinpoche explained that changing outer FLUFXPVWDQFHV FDQQRW EULQJ ODVWLQJ SHDFH RU KDSSLQHVV

we trying to stop them, because we cannot stop them.

While thoughts and emotions arise, we also know that WKH\ PHOW DZD\ WKHUHIRUH

â&#x20AC;&#x153;Taming-the-mind kind of meditation is not about trying to grasp or trying to generate a very positive or nice experience. Because if I try to get a good feeling it doesnâ&#x20AC;&#x2122;t help me too much, since not getting â&#x20AC;&#x153;You can change this and that, but whatever you change itâ&#x20AC;&#x2122;s the such a feeling causes as much stress as losing it when it goes. And same because I am the same. I have the same way of reacting. So you cannot get a good feeling continuously, because as soon as you even if I change things here and there, it does not change my way have it you have the fear of losing it, and if you lose it, you need to get it again. So, therefore, it is not that. And for a short nice feeling of experiencing things.â&#x20AC;? you donâ&#x20AC;&#x2122;t have to meditate, you can have an ice cream instead.â&#x20AC;?

The solution therefore lies in transformation of our habitual thinking patterns. This, however, does not mean that one Therefore, to understand the true meaning of meditation, has to accept everything quietly and not try to improve or RQH PXVW Ă&#x20AC;UVW XQGHUVWDQG WKDW WKH PLQG LV YHU\ FUHDWLYH FKDQJH WKLQJV 6RPHWLPHV SHRSOH PLVXQGHUVWDQG NDUPD LQ Many thoughts arise, both good and bad, but they do not this way, believing that it means that one cannot respond last, and in fact we cannot hold on to any thought even to situations but must simply tolerate everything. This is if we tried, unless we reinforce it with further thoughts WKH ZURQJ XQGHUVWDQGLQJ RI NDUPD 5LQSRFKH FODULĂ&#x20AC;HG DQG HQHUJ\ 6R LI WKLV LV WKH QDWXUH RI WKRXJKWV DQG WKDW ZH FDQ WU\ WR FKDQJH WKLQJV EXW PXVW NHHS LQ PLQG IHHOLQJV WKHQ â&#x20AC;&#x153;I have to change myself also. I can try to change outside things also. There is nothing wrong with trying to change outside things.

But I have to understand that my happiness and unhappiness, my peace of mind is not dependent on merely changing the outside. It depends on my inner state. So, therefore, it is most important to change myself. And then whatever I can improve outside, thatâ&#x20AC;&#x2122;s very good. If I canâ&#x20AC;&#x2122;t improve, thatâ&#x20AC;&#x2122;s also very good.â&#x20AC;?

â&#x20AC;&#x153;Why shouldnâ&#x20AC;&#x2122;t we let things come and go? So, therefore if a good thought is coming we have to let it come and we have to let it go.

Then we are not disturbed by that thought. In the same way if a negative thought or emotion comes, thatâ&#x20AC;&#x2122;s okay. Then it will go and we must let it go. I donâ&#x20AC;&#x2122;t have to be disturbed by that either.

I donâ&#x20AC;&#x2122;t have to react or act on it. I canâ&#x20AC;&#x2122;t act on every thought that comes because then Iâ&#x20AC;&#x2122;ll go mad.â&#x20AC;?

Therefore meditation is about allowing thoughts, of With such an attitude, the mind remains steady, whatever nature, to arise and dissolve away, without being and not tossed repeatedly from one state to another. bothered by them, rather being able to relax. When we Furthermore, disappointment does not ensue if one is KDYH VRPH FRQĂ&#x20AC;GHQFH LQ GRLQJ WKLV ZH JDLQ VWDELOLW\ RI unable to bring about positive change as one had wished. mind and slowly the mind is tamed. A tamed mind is $V 5LQSRFKH VD\V WKH YLHZ DGRSWHG LV more pliable, and can be turned towards the direction in which we wish it to go. â&#x20AC;&#x153;If it works very well, itâ&#x20AC;&#x2122;s very good. If it doesnâ&#x20AC;&#x2122;t work very well, LW¡V DOVR YHU\ JRRG , ZLOO EH LQ SHDFH DQ\ZD\ 6R \RX KDYH FRQĂ&#x20AC;GHQFH The solution to our problems lies within us, in our ability to and you donâ&#x20AC;&#x2122;t get burned out and stressed.â&#x20AC;?

WDPH RXU PLQG 5LQSRFKH¡V LQVLJKWV DQG VLPSOH WHFKQLTXHV led the audience to an understanding of how this can be It is a reality that everything will not always go well, or done in the midst of their busy schedules. In this way, the way we want it to, and a mind that is upset and in WKH GLIĂ&#x20AC;FXOWLHV WKDW DUH HQFRXQWHUHG FDQ OHDG WR JUHDWHU WXUPRLO LV QRW XVHIXO RU EHQHĂ&#x20AC;FLDO LQ DQ\ ZD\ 2Q WKH RWKHU growth and progress along the path, and slowly but surely, hand, if we relax and let our mind remain in its natural as our mind becomes more peaceful and calm, the true state we become calmer and more focused. This clarity import of the teachings will begin to manifest within us. is not a state of thoughtlessness, but a coming closer to the natural state of the mind. Thoughts can come and This is a brief summary of the talk given by Ven. Ringu Tulku Rinpoche go, emotions can arise and dissolve away; at no point are at Tibet House on March 26, 2013. Written by Tarini Mehta.

23

MONTHLY LECTURES 2SWLPLVP $ +HDOLQJ 1HFWDU IRU WKH &KDOOHQJLQJ /LIH Lecture by Geshe Pema Dorjee to â&#x20AC;&#x153;be a friend of angerâ&#x20AC;? and allow it to take root in your mind. If you do so there is a great chance that it ZLOO UXLQ \RXU UHODWLRQVKLSV DQG SHDFH RI PLQG 6SHDNLQJ from personal experience of the practice of patience, Geshe Pema Dorji shared how even after eleven years of practicing tolerance and patience through the study and implementation of advice given in the chapter on 3DWLHQFH LQ %RGKLVDWWYD 6KDQWLGHYD¡V Âś$ *XLGH WR WKH %RGKLVDWWYD¡V :D\ RI /LIH ¡ KH VWLOO KDV D ORQJ ZD\ to go. Yet even the little change in his mental state over the years has made his life much easier, which JLYHV KLP WKH FRQĂ&#x20AC;GHQFH DQG FRXUDJH WR NHHS JRLQJ

N

egative emotions such as anger, jealousy, hatred and so forth, destroy our mental equilibrium and peace of mind. They make our relationships painful and E\ GRLQJ VR PDNH RXU OLIH YHU\ GLIĂ&#x20AC;FXOW DQG XQSOHDVDQW Overcoming such emotions becomes very necessary in RUGHU WR OLYH D KDSS\ OLIH 7KH Ă&#x20AC;UVW VWHS LQ WKLV GLUHFWLRQ LV to realise the futility and harmfulness of these states of PLQG KRZ WKH\ EULQJ XV QR EHQHĂ&#x20AC;W DW DOO $W WKH PRPHQW most of us are under the impression that these emotions do serve some purpose, for instance we may think that anger is needed to defend ourselves, or that it accelerates our pace of work and so on, owing to which we give it space to grow in our minds. The same applies to other negative emotions, such as jealousy, hatred and so forth.

During this lecture on May 12, 2012, Geshe Pema Dorji, a highly respected teacher of Buddhist philosophy, the Ă&#x20AC;UVW SULQFLSDO RI WKH &ROOHJH RI %XGGKLVW 'LDOHFWLFV UHQDPHG &ROOHJH IRU +LJKHU 7LEHWDQ 6WXGLHV 6HUD

and founder and director of the Bodong Research and Publication Center, Dharamsala, focused on understanding and deconstructing negative emotions, and giving the audience methods by which they can be overcomed.

The best way to overcome negative emotions is to explore how they arise, sustain, and affect the mind.

For instance, when anger arises, the source of anger VKRXOG Ă&#x20AC;UVW EH UHFRJQLVHG ,W LV DOVR YHU\ LPSRUWDQW QRW 24

The human birth provides a unique opportunity to grow and develop, owing to the human ability to analyse and communicate. We have the potential to overcome and transcend negative emotions and thereby gain lasting peace of mind and happiness. This is possible through D FKDQJH LQ RXU SHUFHSWLRQ RI WKLQJV (YHU\WKLQJÂł including negative emotionsâ&#x20AC;&#x201D;arise in dependence on causes and conditions. Thus, by removing the causes of negative emotions, we can be freed of them. However, not seeing the dependent nature of things, but instead viewing things to be existing independently from their own side; when negative situations arise we get upset, depressed, and so on. In some cases suicidal tendencies may even arise. Nowadays there are many cases of suicide due to the perception of problems as being permanent and insurmountable, along with a lack of awareness of the potential to overcome negative emotions and achieve a state of happiness and peace.

Geshe Pema Dorji encouraged people to keep a positive attitude by altering the way in which they see things. A largely negative outlook is the sign of an unbalanced mind. A positive viewpoint, on the other hand, ensures a healthy emotional state, which is not only good for the individual but also for those around him or her.

In this way each one of us can also make a positive LPSDFW RQ WKRVH DURXQG XV $V %RGKLVDWWYD 6KDQWLGHYD

stated, training oneself, is almost equal to training others.

The practical tips and experience-based advice given

by Geshe Pema Dorji was greatly appreciated by the audience, as well as by the chairperson of the lecture, Mr. Tan, whose life itself is an expression of compassion in action. He has been instrumental in initiating several community projects for the preservation of ecology.

6HYHUDO DWWHQGHHV VKDUHG WKDW WKH\ ZRXOG WU\ WR SUDFWLFH the suggestions given by Geshe Pema Dorji in order to gain greater mental equilibrium and happiness in the face of the numerous trials and tribulations of modern life.

This is a brief summary of the talk given by Ven. Geshe Pema Dorjee at Tibet House on May 12, 2013. Written by Tenzin Chokden

Interpreting Mahayana through Odissi Dance Lecture by Sharon Lowen

performed. The dancer embraces the aspects that are more appropriate for conveying what he or she wants to present.

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Q WKH RFFDVLRQ RI %XGGKD 3XUQLPD 0V 6KDURQ /RZHQ FKRUHRJUDSKHG DQG SUHVHQWHG Bodhisattvacacharyavatara Mangalacharan in Odissi, a Classical Dance of Odisha. The audience were moved and impressed by her uplifting performance; and so on -XQH VKH JDYH D SUHVHQWDWLRQ DW 7LEHW +RXVH describing the way in which the message of Acharya 6KDQWLGHYD¡V WH[W %RGKLVDWWYDFKDU\DYDWDUD KDG EHHQ translated so beautifully into dance. The event was chaired

by Ms. Raji Ramanan, who began by explaining that many things related with art are in fact an endearing aspect of Mahayana philosophy and encompass the concepts of Bodhicitta and the practices of Bodhisattvas.

6KDURQ /RZHQ EDVHG KHU SUHVHQWDWLRQ RQ DQ H[SODQDWLRQ RI the Mangalacharan and the way in which she incorporated the philosophy of Bodhisattvacharyavatara in her choreography.

Mangalacharan is as an invocation done at the beginning of Odissi dance performances. In Odissi, when a 6DQVNULW WH[W LV WDNHQ DV D VXEMHFW WKH HQWLUH WH[W LV QRW

25

Ms. Lowen selected for the portrayal of chapter Two, 'LVFORVXUH RI (YLO D UHSUHVHQWDWLRQ RI WKH LPSRUWDQFH of remembering that puja is not merely prayer, but an offering. Regardless of the religion of a person, through prayer, a devotee shows devotion, respect, and honour in the form of an offering. This is one of the similarities between the Hindu and Buddhist traditions. It should also be noted that this is not a major element in Tibetan Buddhist dances such as Cham and Tibetan opera, yet both traditions want the audience to experience the unity of everything, which may also be called oneness or suchness. A dancer can of course perform to merely entertain, however, for Ms. Lowen this is not the aim of a classical dance performance. When entering the performance space, she makes it a point to be aware that she is creating a sacred space. In this way, through dance as a puja, she has been able to discover a kinetic process of shifting from the literal to the metaphysical.

In keeping with the sacredness of the theme, the prayer to JHQHUDWH %RGKLFLWWD DFFRPSDQLHG KHU HQWUDQFH RQ WKH VWDJH 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.

Very soon after entering the performance space and

before beginning the dance, bhumi pranama is offered.

7KLV LV DOVR D ZD\ RI DSRORJL]LQJ WR WKH JDQGKDUYDV After the bhumi pranama, a traditional invocation is offered. At this performance the invocation was the supplication to the Buddhas from the Bodhisattvacharyavatara: ,Q RUGHU WR VHL]H WKDW SUHFLRXV PLQG , RIIHU QRZ WR WKH Tathagatas, To the sacred Dharma, the stainless jewel, And WR WKH 'LVFLSOHV RI %XGGKD WKH 2FHDQV RI ([FHOOHQFH The supplication was followed by making heartfelt offerings WR WKH %XGGKDV DQG %RGKLVDWWYDV

although this may seem quite simplistic, it plays a key role, as an expression of aspiration, a celebration of the joy of making offerings, and a supplication to those who are embodiments of an ocean of virtuous qualities.

7KH WH[W FRQWLQXH

To very sweetly-scented bathing chambers, :LWK EULOOLDQWO\ VSDUNOLQJ FU\VWDO Ă RRUV And exquisite pillars ablaze with gems, With canopies above aglow with pearls.

I glorify the Oceans of Excellence With limitless verses of harmonious praise; May these clouds of gentle eulogy Constantly ascend to their presence.

6KH HOXFLGDWHG KRZ D GDQFHU FUHDWHV D SXMD LQ WKH IRUP of visualising a bathing chamber with jewelled pillars, VSDUNOLQJ FHLOLQJV ZLWK VKLQLQJ SHDUOV UHĂ HFWHG RQ WKH EHDXWLIXO DQG VFHQWHG Ă RRU :LWK VFHQWHG ZDWHU FDUULHG LQ decorated vessels, the dancer beseeches the Buddhas and Bodhisattvas to accept her offerings, movingly expressed LQ WKLV PDQQHU

The dancer then bows to all the stupas and places where WKH %RGKLVDWWYDV UHVW WR WKH WHDFKHUV DQG WKH <DWLV PXQLV

WR EH ZRUVKLSSHG

I beseech the Tathagatas and their Children To come and bathe their bodies )URP PDQ\ MHZHOOHG YDVHV Ă&#x20AC;OOHG ZLWK ZDWHUV VFHQWHG DQG HQWLFLQJ To the accompaniment of music and song.

The puja performance continued with offerings of delightful, VZHHW VFHQWHG Ă RZHUV OLNH EOXH ORWXVHV MDVPLQH DQG VR RQ EHLQJ RIIHUHG WR WKH %XGGKDV WDWKDJDWKDV DQG PXQLV And to the highest objects of giving, I offer Beautiful, well-arranged garlands, $V ZHOO DV HQFKDQWLQJ VZHHW VPHOOLQJ Ă RZHUV Such as lilies, jasmine and lotus blooms.

Although she was not interpreting very challenging and abstract concepts such as emptiness, yet by presenting a KROLVWLF YLVLRQ RI %RGKLVDWWYD 6KDQWLGHYD¡V SKLORVRSK\ VKH noted that this dance shows the importance of the ideas contained in the second chapter of Bodhisattvacharyavatara.

However, it would not be appropriate to leave out the motivational and the aspirational aspects that help us feel inspired and enthused to take on the challenges of analysing, XQGHUVWDQGLQJ DQG FRPSUHKHQGLQJ WKH SKLORVRSK\ 6R

26

I offer them jewelled lamps Arranged on golden lotus buds; Upon land sprinkled with scented water , VFDWWHU GHOLFDWH Ă RZHU SHWDOV

Likewise I prostrate to all the reliquaries, To the bases of Awakening Mind, To all learned abbots and masters And to all the noble practitioners.

Ms. Lowen went on to describe how these verses were interpreted beautifully through hand gestures. There is a rich philosophy behind each hand gesture, which she explained to the audience with the aid of a clip of the exclusive video taken during her performance at Buddha -D\DQWL 3DUN 6KH DOVR H[SODLQHG ZKDW WKH ZRUG œGXFFD¡ means and how such words are interpreted through dance.

We watch dance because it is a different form of communication through feeling. The dancer enters into the feeling aspect of the text and whatever the dancer discovers in that feeling is what is communicated to the DXGLHQFH 7KURXJK GDQFH WKH DXGLHQFH GRHVQ¡W UHDOO\ QHHG to know the words. Theoretically, an audience watching an Indian dance performance should be able to follow the words, but in fact most cannot. They either do not know the language or it is distorted so they cannot follow along with the music. Being American, Ms. Lowen faced D VLPLODU SUREOHP 6LQFH VKH GLGQ¡W NQRZ WKH ODQJXDJH she had to learn every word along with its context and meaning, so that she could make the meaning clear WR WKH DXGLHQFH 6KH LV RI WKH EHOLHI WKDW LI PHPEHUV of the audience do not know the language, it is the

GDQFHU¡V UHVSRQVLELOLW\ WR PDNH WKHP XQGHUVWDQG LW ZHOO 6NLOOIXO LQWHUSUHWDWLRQ RI D WH[W OLNH %RGKLVDWWYDFKDU\DYDWDUD is challenging to say the least, since apart from the translation which conveys the meaning of a particular verse, the physical interpretation has to match the words. When a dancer creates images, he or she uses those images to interpret the words; as in this case where an Indian dancer had to use Indian vocabulary to convey a Buddhist theme. In doing so, he or she must be aware that at certain places there might be iconography which would have more meaning in a Buddhist context. The challenge in choreographing such a performance related to Buddhist concepts is to be able to communicate in Oddisi, as well as in a manner that incorporates Tibetan traditions. Thus, for instance, FRQVLGHUDWLRQ PXVW EH JLYHQ WR KRZ VSHFLĂ&#x20AC;F KDQG JHVWXUHV and eye movements can be used in a manner that they are appropriate for the development of Cham dance.

The performance culminated in the depiction of a devotee seeking refuge in the Three Jewelsâ&#x20AC;&#x201D; the Buddha, 'KDUPD DQG 6DQJKD ZLWK WKH SUD\HU I seek refuge in all the Buddhas Until I possess the essence of Awakening;

I seek refuge in Dharma And in the assembly of Bodhisattvas.

The end of a performance is as important as its beginning.

6KDURQ /RZHQ VKDUHG KHU H[SHULHQFH LQ UHODWLRQ WR WKH HQG RI WKLV SDUWLFXODU SHUIRUPDQFH 6KH KDG QRW ZDQWHG LW to end in a meditative posture, which she felt symbolised an Arhat. Thus, she concluded her performance with three salutations; the first one to the divinities, the VHFRQG WR WKH JXUX DQG WKH Ă&#x20AC;QDO RQH WR WKH DXGLHQFH What was so engagingly shared during the talk is just a tiny part of the vast concept of Mahayana philosophy which Ms. Lowen hopes to build on through dance in the future. The audience was intellectually stimulated and inspired by the talk and a lengthy question and answer session followed the presentation. The chairperson, Ms. Raji Ramanan, expressed her admiration for the dance interpretation of the second FKDSWHU RI WKH %RGKLVDWWYDFKDU\DYDWDUD 6KH HQFRXUDJHG the audience to delve further into this text and take the time to go through the evocative and beautifully poetic chapter.

7KH SRHWU\ DORQH FDSWXUHV WKH UHDGHU ZKR XOWLPDWHO\ Ă&#x20AC;QGV release through a metaphysical understanding of each verse.

27

,VVXHV RI 6XVWDLQDEOH 'HYHORSPHQW LQ WKH 0LQHV 0LQHUDOV 6HFWRU LQ ,QGLD Lecture by Prof. Mihir Deb

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rowth and development have been the key words of the Indian economy in recent years, with the GDP having touched a phenomenal peak of 9.4 percent in 2006-2007. India is poised to become one of the leaders of the world economy, representing one of the BRIC %UD]LO 5XVVLD ,QGLD &KLQD FRXQWULHV DQ DFURQ\P FRLQHG E\ *ROGPDQ 6DFKV WR UHSUHVHQW WKH IDVWHVW JURZLQJ DQG largest market economies in the world. But it is apparent that the development process has been skewed and its EHQHĂ&#x20AC;WV KDYH E\SDVVHG WKH YDVW PDMRULW\ 2QH WKLUG WR RQH fourth of our population remain desperately poor, and are denied the minimum conditions of human existence. The 1DWLRQDO &RPPLVVLRQ IRU (QWHUSULVHV LQ WKH 8QRUJDQL]HG 6HFWRU HVWLPDWHG WKDW LQ RI ,QGLD¡V SRSXODWLRQ lived on less than Rs.20 a day. It is no wonder that India ranks 94th in the Global Hunger Index of 119 countries. ,Q WRGD\¡V ZRUOG DQ\ GHYHORSPHQW QHHGV WR EH VXVWDLQDEOH which requires an appropriate balance between social, economic and environmental well-being. This hinges on WKUHH EDVLF HOHPHQWV WKH FRQFHSW WKDW WKH HQYLURQPHQW LV limited; the requirement of social needs and the challenge RI HTXLW\ 6XVWDLQDELOLW\ HQVXUHV WKDW VRFLHWDO QHHGV DUH PHW QRW RQO\ QRZ EXW DOVR LQ WKH IXWXUH 6XVWDLQDEOH Development, however, is â&#x20AC;&#x153;an awkward concept for WKH H[WUDFWLYH LQGXVWU\Âľ -DPHV 6WHYHQVRQ &(2 5LR 7LQWR &RUSRUDWLRQ GXH WR LWV YHU\ QDWXUH 0LQHUDO UHVRXUFHV DUH Ă&#x20AC;QLWH DQG QRQ UHQHZDEOH )XUWKHUPRUH mining project life is limited by ore body geology and PDGH XQFHUWDLQ E\ PDUNHW Ă XFWXDWLRQV %HVLGHV RIWHQ WKH mining boom is followed by a bust, while the lasting local 28

effectsâ&#x20AC;&#x201D;economic, social and ecologicalâ&#x20AC;&#x201D; are largely negative. The social and economic relationship of mining, however, could be viewed from a different perspective in terms of the conversion of capital from one form to another. Mining is a process whereby a natural resource FDSLWDO WKH RUH ERG\ LV FRQYHUWHG LQWR SURGXFWV ZLWK many uses and sold to generate economic capital which can be reinvested to create or enhance other forms of FDSLWDO KXPDQ VNLOO NQRZOHGJH VRFLDO FR RSHUDWLYH QHWZRUNV FRPPXQLW\ RUJDQL]DWLRQV DQG SK\VLFDO URDGV VFKRROV KRVSLWDOV ,W LV FOHDU WKDW PLQLQJ LV HVVHQWLDO to sustain the industrial growth of any country, but it has to be fostered with stringent controls. The miner PXVW EH DEOH WR GLVSOD\ ÂśHQYLURQPHQWDO UHVSRQVLELOLW\¡ GXULQJ PLQLQJ DQG SURFHVVLQJ 6RFLDO HTXLW\ RXJKW WR EH a priority in this sector, so that people living in proximity of a mining project are not unfairly burdened with its negative impact, without either a voice or a fair share LQ WKH DFFUXHG EHQHĂ&#x20AC;WV In recent years favourable economics of the open cast mining industry has led to its phenomenal growth PDNLQJ LW D KLJKO\ SURĂ&#x20AC;WDEOH SURSRVLWLRQ %XW WKHUH are still several uncomfortable questions of sustainable GHYHORSPHQW YL] ZKHQ VKRXOG D UHVRXUFH EH PLQHG E\ ZKRP IRU ZKRVH EHQHĂ&#x20AC;W DQG DW ZKDW DQG ZKRVH cost? These questions are most relevant in the Indian context today, where the richest mining regions in the country are faced with serious socio-political, economic DQG HQYLURQPHQWDO LVVXHV $IWHU WKH OLEHUDOL]DWLRQ RI WKH economy in 1991 and the institution of the National Mineral Policy in 1993, two new developments have attracted a lot of public attention in the M & M sector.

Large public enterprises like BALCO and HZL were sold off and the rich mineral reserves of states were opened up to large foreign and Indian companies for extraction DQG H[SRUW 7KHVH FRPSDQLHV 326&2 -LQGDO HWFÂŤ

having huge investments have shown more interest in integrated projects than in mining, triggering problems of land acquisition, displacement, the loss of tradition and livelihood, encroachment of forest lands and coastal ]RQHV 7KH RWKHU SUREOHP LV UDPSDQW LOOHJDO PLQLQJ RI iron ores in states like Karnataka and Goa, with the

Government losing huge revenue and its environmental policies getting violated.

The mining industry on the whole has shown a compounded DQQXDO JURZWK UDWH RI WR IURP ² but recently during 2011â&#x20AC;&#x201C;12 there has been a negative JURZWK RI ZKLFK FDQ EH DVFULEHG WR FHUWDLQ VHULRXV issues mentioned below. Out of 604 districts in India, mining is carried out in 274 districts. Two-thirds of ,QGLD¡V PLQHUDO UHVRXUFHV DUH FRQĂ&#x20AC;QHG WR WKH WKUHH VWDWHV of Orissa, Jharkhand and Chattisgarh. Most mineralrich districts, especially in iron and manganese, overlap closely with the thickest forest cover, large watershed areas, wildlife habitat, tribal populations, most backward and poverty stricken districts in the country and areas

RI 1D[DOLWH YLROHQFH &6( &LWL]HQ¡V 5HSRUW 7KH tribal population of these and adjoining states, residing in ULFK PLQLQJ DUHDV UHPDLQV PDUJLQDOL]HG OLYLQJ LQ JULQGLQJ poverty, malnutrition and deprivation of their rich land!

Mining in the watershed has led to increased sedimentation, pollution of rivers and acid mine drainage, which has affected local availability of uncontaminated drinking water.

Mined out pits pockmark the landscape, and enormous mine and tailing dumps have rendered large tracts useless.

The environmental problems seem endless. The fall-out LV QRW XQH[SHFWHG WKH JURZLQJ SRSXODU DQJHU KDV EHHQ used by the ultra-left Maoists and turned into a violent 1D[DOLWH PRYHPHQW 7KH ´5HG 6SUHDG¾ KDV QRZ DIIHFWHG EHWZHHQ WR RI WKH PLQHUDO ULFK GLVWULFWV LQ tribal-dominated east-central India.

7HDFKLQJV ([WUDFWHG IURP WKH 6SLULWXDO 6RQJV RI WKH 6DLQW -HWVXQ 0LODUHSD Lecture by Ven. Choegon Rinpoche

C

hoegon Rinpoche gave an insightful talk on 9 February, 2013, as a part of the monthly lecture series at Tibet +RXVH UHYHDOLQJ WKH GHHS PHVVDJH RI -HWVXQ 0LODUHSD¡V songs.

6LQFH WKH DGYHQW RI %XGGKLVP WKHUH KDYH EHHQ D KRVW RI enlightened masters in India and Tibet. Jetsun Milarepa is a renowned yogi-meditator and enlightened master from 29

Tibet, who attained enlightenment by following an unbroken tradition handed down from Guru to disciple. Jetsun is a respectful way of addressing a superior being, meaning â&#x20AC;&#x153;venerable.â&#x20AC;? Repa means â&#x20AC;&#x153;clad in cotton.â&#x20AC;? Mila was his family name. Thus, the name by which he is popularly known can be translated to mean â&#x20AC;&#x153;Venerable Mila, the RQH FODG LQ FRWWRQ Âľ )ROORZLQJ KLV *XUX¡V LQVWUXFWLRQV and meditating for years on end in caves situated in

remote places, clad only in a cotton cloth despite the extreme cold, Jetsun Milarepa gained profound spiritual realisations and transmitted the wisdom he had gained through songs. In fact, to this day, monks, nuns and lay people in Tibet, Kinnaur, Ladakh and other places in the Himalayan region, sing these songs as a part of their dharma practice. Accompanied at times by musical instruments such as drums, these expressions of the Ă RZHULQJ RI GKDUPD DUH LOOXVWUDWLYH RI WKH SURIRXQG wisdom and compassion of Jetsun Milarepa, showing us what each of us can achieve if we traverse the path as he has done.

6R PXFK FDQ EH VDLG DERXW WKH KXQGUHG WKRXVDQG VRQJV RI Jetsun Milarepa, however, Choegon Rinpoche highlighted certain important elements related to Guru devotion and wisdom, explaining the complex concepts and ideas in a simple and easy to understand manner. A brief summary follows.

Beginning by making a strong statement about the value of dharma, Rinpoche pointed out that any knowledge, be it samsaric or spiritual, is born of Dharma, which is sanatan in nature, as it has been there since beginningless time.

Moving away from Dharma is tantamount to renouncing RQHVHOI VLQFH RI DOO WKLQJV LQFOXGLQJ WKH JUHDWHVW VFLHQWLĂ&#x20AC;F and technological advancements, material growth of all kinds and so forth, the one thing that has stood the test of time is dharma; whether it be Hindu, Buddhist, Jain, Christian or Muslim. And this is because it has value and importance for all, regardless of age, gender, nationality, status and so on. Otherwise like so many other things, it too would have vanished, and merely become a subject of history books. However, it continues to play a vital role in our lives. Keeping this in mind, respect for all dharmas is extremely important, as is faith in the Dharma.

Of course faith should be based on reason. Yet reason should not be allowed to override faith either. Faith should instead be based on atma vishvas VHOI FRQĂ&#x20AC;GHQFH EDVHG on experience. As Rinpoche stated, once a person has, â&#x20AC;&#x153;begun walking on a path, reached till here, gained admission into a school or university, once the admission is done then there is no reason to have any doubts in your mind. What you have bought, that is yours, there is no doubts regarding that anymore. In the same way, once you have entered the path to liberation, doubts should not remain in your mind anymore. And on this basis you should move forward.â&#x20AC;?

7KH VWUHQJWK RI -HWVXQ 0LODUHSD¡V UHDOLVDWLRQ LV URRWHG in the depth of his faith in the Dharma, as well as his 30

devotion towards his gurus, each of whom are like jewels in an unbroken lineage of learning and practice. One RI WKH VSHFLDO HOHPHQWV RI -HWVXQ 0LODUHSD¡V WUDGLWLRQ LV that it has been passed down as an unbroken oral and SUDFWLFH WUDGLWLRQ IURP WHDFKHU WR VWXGHQW -HWVXQ 0LODUHSD¡V lineage also highlights the historical link between India and Tibet. Buddhism was established in Tibet through WKH HIIRUWV RI $FKDU\D 6KDQWDUDNVKLWD D JUHDW DFKDU\D from Nalanda University, Guru Padmasambhava, an enlightened master from India, and King Trisong Detsen, 'KDUPD NLQJ RI 7LEHW 6LPLODUO\ WKH URRWV RI -HWVXQ 0LODUHSD¡V OLQHDJH FDQ EH WUDFHG WR ,QGLD +H ZDV WKH disciple of Jetsun Marpa Lotsawa, who was the disciple RI WKH JUHDW DGHSW 6DLQW 1DURSD ZKR LQ WXUQ ZDV WKH GLVFLSOH RI 6DLQW 7LORSD ,Q DOO RI 0LODUHSD¡V VRQJV KH begins with verses expressing devotion towards the gurus of his lineage, and in particular his own Guru Jetsun Marpa Lotsawa.

In his spiritual songs Jetsun Milarepa describes the path leading to freedom from the inner obscurations, the VWDWH ZKHUH RQH DELGHV LQ SHDFH DQG KDSSLQHVV 6DPVDULF objects promise lasting happiness, yet as they are not lasting themselves, the experience of joy they give rise to is also ephemeral. Following samsaric pleasures, we are plunged into suffering and mental disturbance. What is more, they give us only temporary happiness. For LQVWDQFH ZKHQ ZH EX\ VRPHWKLQJ OHW¡V VD\ D FXS FKRRVLQJ LW ZLWK JUHDW GHOLEHUDWLRQ DQG WKHQ Ă&#x20AC;QDOO\ EX\LQJ LW JLYHV us great joy. However, when we bring the object home it no longer gives us the same joy or excitement which it did when we bought it. Realising the deceptive nature of samsaric experiences, we should traverse a path to liberation carved by the practices of concentration and wisdom.

Liberation is achieved by mastering the two practices of shinĂŠ, peaceful abiding, and vipassana, a special form of knowing. The union of these two is likened by Jetsun 0LODUHSD WR D SHDFHIXO EHDXWLIXO ODNH V\PEROLF RI VKLQp

adorned by lotuses, which represent the practice of vipassana. Through these methods one gains wisdom realising the true nature of things.

That which is false, having no real substance of its own, yet appearing to our mind as alluring and attractive from its own side, deceives and disturbs us. The wisdom that sees things as they are is likened to the blossoming of a Ă RZHU ,W IUHHV XV DQG FDQ DOVR EULQJ DERXW WKH JUHDWHVW

EHQHĂ&#x20AC;W IRU RWKHUV DV LW FDQ DZDNHQ D IHHOLQJ RI ORYH DQG FRPSDVVLRQ WRZDUGV DOO 6SHDNLQJ DERXW WKH QDWXUH RI love, Rinpoche explained that there are two kinds of love, one with attachment and one that is freed from attachment. The latter, being equanimous in nature and free from the self-cherishing attitude, embraces all sentient beings equally.

The teaching concluded with a lively question and answer

session where Rinpoche answered questions on various issues including the nature of karma, attachment and so on. The audience were indeed moved by the depth of 5LQSRFKH¡V LQWHUSUHWDWLRQ RI -HWVXQ 0LODUHSD¡V VSLULWXDO experiences.

This is a brief summary of the talk given by Ven. Choegon Rinpoche at Tibet House on February 9, 2013. Written by Tarini Mehta.

SPECIAL LECTURES %LRORJ\ RI (PRWLRQV Lecture by Professor Soni Verma

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URIHVVRU 6RQL 9HUPD LV D UHQRZQHG SURIHVVRU RI psychology and Department Chair at CRA College, 6DFUDPHQWR &DOLIRUQLD $ &OLQLFDO 3V\FKRORJLVW E\ SURIHVVLRQ specialised in the area of viral psychology, she has taught H[WHQVLYHO\ RQ EUDLQ EHKDYLRU DQG KXPDQ VH[XDOLW\ 6KH KDV D PDVWHU¡V GHJUHH LQ SV\FKRORJ\ IURP WKH 8QLYHUVLW\ of Delhi, and an M. Phil degree in Clinical Psychology from Nimhans, Bangalore.

6KH VKHG OLJKW RQ WKH IXQFWLRQV RI WKH K\SRWKDODPXV LQ relation to the emotions, and spoke at length about human emotions, the biological basis of emotions and the effect of certain types of brain damage on our emotions. For instance, people with some type of Pre Frontal damage have a striking loss of emotions and make poor decisions which have a detrimental impact on various aspects of their life. A person with a tumor in his Pre Frontal cortex went through a divorce, lost all friends, could not invest 31

KLV PRQH\ SURSHUO\ ORVW DOO KLV PRQH\ DQG FRXOGQ¡W KROG on to a job either. As such, his life which had been stable HDUOLHU EHFDPH D FRPSOHWH GLVDVWHU 6LPLODUO\ GDPDJH WR WKH HQWLUH $P\JGDOD ZKLFK KDSSHQHG WR RQH ODG\ UHVXOWV in the person becoming devoid of the emotion of fear.

6KH DOVR ORRNHG DW KRZ HPRWLRQDO VWUHVV FDQ LQĂ XHQFH human health and well-being, analysing why some people are happier than others and what purpose emotions serve in our day to day lives, concluding her talk by extolling the positive effects of meditation on the brain in general and on health in particular.

The talk ended with a lively question and answer session in which members of the audience raised several concerns related to the relationship between the brain and the mind.

A detailed article on this subject will be included in the 2014 bulletin.

6SLULWXDO (FRORJ\ Lecture by Prof. Subhadra Mitra Channa

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cology, a concept that originated in the west, is based on the relationship between humans and nature.

The essential assumptions here are that humans and nature are on two different axes, and that humans are superior to nature. However in many other world views, including the ancient wisdom prevailing in the (DVW QR VXFK HVVHQWLDO GLIIHUHQFH LV PDGH 1DWXUH HQFRPSDVVHV DOO OLIH LQFOXGLQJ KXPDQ EHLQJV 7KXV WKH GLYHUVH IRUPV DUH RQO\ VXSHUĂ&#x20AC;FLDOO\ GLYHUVH LQ DFWXDOLW\ WKH\ DUH DOO RQH ,I RQH HVWDEOLVKHV D UHODWLRQVKLS ZLWK DQRWKHU EHLQJ LW LV QRWKLQJ RWKHU WKDQ WKH HVWDEOLVKPHQW RI D UHODWLRQVKLS ZLWK RQH¡V RZQ VHOI .LQGQHVV WR RWKHUV LV NLQGQHVV WR RQH¡V VHOI 7KLV LV WKH UHDOP RI VSLULWXDO HFRORJ\ 3URIHVVRU 6XEKDGUD 0LWUD &KDQQD LV D SURIHVVRU RI 6RFLDO $QWKURSRORJ\ DW WKH 8QLYHUVLW\ RI 'HOKL 6KH VSRNH at length about the concept of spiritual ecology and its relevance in our lives. Her talk shed light on various aspects of our relationship with the environment, showing us how we can live a more holistic and integrated life.

A detailed article on this subject will be included in the 2014 bulletin.

32

REGULAR DISCOURSES

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n furtherance of the vision of His Holiness Dalai Lama that Tibet House be a centre of learning and scholarship in the area of Buddhist philosophy, Tibet House organises regular classes in Buddhist philosophy.

On Wednesdays the classes are in Tibetan. The classes RQ )ULGD\V DQG 6XQGD\V DUH LQ (QJOLVK

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Wednesday Philosophy Class In Tibetan The weekly Wednesday class has been designed for Tibetans residing in Delhi, but are open to all. The topics that are covered have been selected to guide students in a step-wise manner to a greater understanding of Buddhism, and provide a basis for further studies in %XGGKLVW SKLORVRSK\ 6RPH RI WKH WRSLFV FRYHUHG VR IDU DUH Â&#x2021; 'HQ 3D 6KL (The Four Noble Truths) Â&#x2021; 7DZD .DWDN .L &KDN *\D 6KL (The Four Seals of the Buddhaâ&#x20AC;&#x2122;s Teaching) Â&#x2021; .\DS 'R (Refuge) Â&#x2021; 7HQGUHO 5LPSD 6XP (Three Levels of Dependent Origination) 33

-DQJFKXS 6HP (Bodhicitta) (TXDOLVLQJ ([FKDQJLQJ 2QHVHOI ZLWK 2WKHUV 7KH 6HYHQ )ROG &DXVH (IIHFW 5HODWLRQVKLS 6LSD .KRUOR (The Wheel of Life and the Twelve Limbs of Dependant Origination) 3KXQVWRN 'KD\ 6KL (The Four Factors of Goodness) /DP 1JD (The Five Paths to Enlightenment) 7KHFNFKHQ 6RMRQJ The Eight Mahayana Precepts)

Meditations are also taught during the class, such as PHGLWDWLRQV RQ %RGKLFLWWD DQG (PSWLQHVV

Friday Philosophy Class In English There is a growing interest in Buddhist philosophy among Indians. The weekly Friday class was started in order to introduce them to the basic framework of Buddhist philosophy. The topics that have been taught cover subjects that form the foundation of Buddhist WKRXJKW VXFK DV Â&#x2021; 7KH 6L[WHHQ $VSHFWV RI WKH )RXU 1REOH 7UXWKV Â&#x2021; /DZ RI .DUPD

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6XQGD\ 'LVFRXUVHV In English

Attendees lighting lamps before the discourse

Entry into the Middle Way 6NW Madhyamakavatara 7LE Uma La Jukpa

Tenet Systems of Buddhism 6NW Ratnavali 7LE Drubtha Rinchen Trengwa

Acharya Chandrakirti

Geshe Dorji Damdul has been giving in-depth teachings RQ (QWU\ LQWR WKH 0LGGOH :D\ 6NW 0DGK\DPDNDYDWDUD D classic text by Acharya Chandrakirti, which is an exposition of the ten perfections achieved by Bodhisattvas as they traverse the path to Buddhahood. The longest chapter in the text- chapter six, is an extensive exposition on emptiness. ,W H[SUHVVHV ERWK WKH SURIRXQG DVSHFW RI $U\D 1DJDUMXQD¡V view of emptiness, as well as the vast aspect - the Bodhisattva paths and bhumis.

34

Ven. Konchok Jigme Wangpo

His Holiness the Dalai Lama always advises Buddhist centers that rather than emphasising on rituals, it is necessary to teach the concepts and philosophy of the different tenet systems of Buddhism, in order to expose people to the essential message of Buddhism.

As a part of this endeavour, Tibet House started this ZHHNO\ FODVV RQ WKH 7HQHW 6\VWHPV

CERTIFICATE COURSES

$U\D 1DJDUMXQD¡V 0XODPDGK\DPLNDNDULND Fundamental Wisdom of the Middle Way Launched on August 4, 2013

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s a part of the endeavour to further the serious study of Buddhist philosophy, Tibet +RXVH ODXQFKHG D FHUWLĂ&#x20AC;FDWH FRXUVH RQ $U\D 1DJDUMXQD¡V Mulamadhyamikakarika, a six month program, culminating LQ WKH DZDUG RI D FHUWLĂ&#x20AC;FDWH to successful graduates.

Arya Nagarjuna, the greatest philosopher and spiritual master of the 2nd century AD, was prophesied by the Buddha in many sutras, such as the Lankavatara, Manjusrimulakalpa, Mahamegha, and Mahabheri. He wrote extensively on various philosophical topics such DV YLQD\D DQG VKXQ\DWD HPSWLQHVV DQG KLV WHDFKLQJV resulted in the formation of the Madhyamika or the ´0LGGOH :D\ 6FKRRO¾

on this great work, and extensive commentaries have been written on it by various masters, such as Acharya %XGGKDSDOLWD $' $' 7LWOH RI &RPPHQWDU\ %XGGKDSDOLWD $FKDU\D %KDYDYLYHND $' $' 7LWOH RI &RPPHQWDU\ -QDQD 3UDGLSD $FKDU\D &KDQGUDNLUWL $' $' 7LWOH RI &RPPHQWDU\ 3UDVDQQDSDGD 6WLOO DYDLODEOH LQ WKH RULJLQDO 6DQVNULW DV well as in Tibetan, it is studied extensively by all four schools of Tibetan Buddhism.

7KLV LV $U\D 1DJDUMXQD¡V PDMRU ZRUN LQ WKH VXWUD V\VWHP 2ULJLQDOO\ FRPSRVHG LQ 6DQVNULW LW LV D PDJQXP RSXV and the root of his six writings on the middle way. Many great Indian Madhyamika masters based their intellectual enquiry and meditation on the wisdom of emptiness

Furthermore, owing to the profundity and seriousness of the subject admission to this course is by registration and VWXGHQWV DUH UHTXLUHG WR FRPPLW WR DWWHQGLQJ DW OHDVW of the classes. The course and graduates of the course ZLOO WKHQ EH HOLJLEOH WR DWWHQG 6HULHV ,, RI WKLV FRXUVH

35

7KH FRXUVH IRFXVHV RQ FKDSWHUV DQG of Mulamadhyamikakarika, and has been designed to consolidate and expand the philosophical grounding of students and introduce them to key concepts and arguments related with the philosophy of emptiness as expounded by the Madhyamika school of philosophy.

In particular it gives students an in-depth and thorough XQGHUVWDQGLQJ RI WKH NH\ DVSHFWV RI $U\D 1DJDUMXQD¡V philosophy and dialectical method through which he exposes the relative and empty nature of empirical reality.

%RGKLVDWWYD 6KDQWLGHYD¡V %RGKLFDU\DYDWDUD $ *XLGH WR WKH %RGKLVDWWYD¡V :D\ RI /LIH Launched on November 1, 2013

Attendees in meditation before the Philosophy Class

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n keeping with the vision of His Holiness Dalai Lama to enhance secular ethics and the study of philosophy of the Nalanda tradition, Tibet House has launched a &HUWLĂ&#x20AC;FDWH &RXUVH RQ %RGKLFDU\DYDWDUD 7KLV HQWDLOV D study of the method and wisdom aspects of the path through an in-depth and comprehensive study of the text.

(QKDQFLQJ VHFXODU HWKLFV EDVHG RQ D KROLVWLF KXPDQLWDULDQ and spiritual perspective has been one of the main endeavours of His Holiness Dalai Lama. Texts such DV %RGKLFDU\DYDWDUD $ *XLGH WR WKH %RGKLVDWWYD¡V :D\ RI /LIH FRPSRVHG E\ %RGKLVDWWYD 6KDQWLGHYD WK &HQWXU\ &( DUH HPERGLPHQWV RI VXFK D SUDFWLFDO HWKLFDO philosophy. A masterpiece of the Nalanda Tradition, one of the richest traditions of logic, philosophy and ethics, Bodhicaryavatara presents a rich tapestry of reasons and methods by which to cultivate a healthy state of mind.

2ULJLQDOO\ FRPSRVHG LQ 6DQVNULW LQ HLJKWK FHQWXU\ &( WKH WH[W LV VWLOO DYDLODEOH LQ WKH RULJLQDO 6DQVNULW DV ZHOO as in Tibetan. All four schools of Tibetan Buddhism engage in extensive study of this text.

The thematic arrangement of the text is based on the six SHUIHFWLRQV SDUDPLWDV ZKLFK SURYLGH WKH IUDPHZRUN IRU the path to enlightenment for an aspirant of the Bodhisattva path. The ten chapters which comprise the text can be broadly divided into three sections- chapters 1-7 focusing on the practices and conduct of a Bodhisattva, chapter SULPDULO\ IRFXVLQJ RQ PHGLWDWLRQ DQG ERGKLFLWWD DV WKH subject of meditation, chapter 9 dealing with emptiness and chapter 10 on the dedication of merits. The course is taught keeping this in mind.

36

7KH FRXUVH KDV EHHQ GLYLGHG LQWR WKUHH VHULHV 6HULHV , focuses on chapters 1-7 which cover the perfections of generosity, ethical discipline, patience and enthusiastic perseverance, and also give an overview of the excellences of bodhicitta and the means to accumulate the merit QHHGHG WR JLYH ULVH WR WKLV DZDNHQLQJ PLQG 6HULHV ,, ZLOO FRYHU FKDSWHU WKH FKDSWHU RQ PHGLWDWLRQ ZLWK ERGKLFLWWD DV LWV VXEMHFW 'XULQJ 6HULHV ,,, FKDSWHUV and 10 will be studied, primarily focusing on the wisdom aspect of the path, which involves a detailed exploration of emptiness. Furthermore, in keeping with the profundity and seriousness of the subject admission to this course is by registration and a commitment of attending at least FODVVHV LV UHTXLUHG 7KH EHQHĂ&#x20AC;WV RI VWXG\LQJ WKLV WH[W DUH QXPHURXV 7KH practical aspects of conduct and practice are expounded through a presentation of the perfections, as well as common sense methods to heal painful emotions and day to day stresses and anxieties. This is complemented by an elaboration of the wisdom aspect of the path.

These features make it an invaluable text for learning how to achieve not only temporal happiness, but also the Ă&#x20AC;QDO JRDO RI HQOLJKWHQPHQW $V LW SURYLGHV D WKRURXJK overview of the path to enlightenment, Bodhicaryavatara is comparable to a map guiding all levels of spiritual practitioners to enlightenment through the actualisation of the six perfections. For these reasons His Holiness the Dalai Lama frequently describes the importance and value of this great text, stating that it is the main source for most Tibetan Buddhist literature on the cultivation of compassion, altruism, Bodhicitta - the awakening mind and wisdom.

HAPPENINGS Buddha Purnima Celebration at Buddha Jayanti Park May 6, 2012

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ach year on the occasion of Buddha Purnima, Tibet +RXVH RUJDQLVHV D SURJUDP RI 6XWUD 5HFLWDWLRQ LQ IURQW RI WKH (DUWK 7RXFKLQJ %XGGKD 3UDWLPD LQ WKH beautiful environs of Buddha Jayanti Park. This year DV ZHOO WKHUH ZDV FKDQWLQJ RI 6XWUDV LQ 3DOL 7LEHWDQ 6DQVNULW DQG (QJOLVK ,W ZDV D EULJKW VXPPHU PRUQLQJ DQG WKH VRXQG RI FKDQWV Ã&#x20AC;OOHG WKH DLU ZLWK WKH DXGLHQFH

also participating actively in the chanting program.

6SHFLDO GDQFH SHUIRUPDQFHV ZHUH DOVR KHOG E\ UHQRZQHG 2GLVVL GDQFHU 0V 6KDURQ /RZHQ ZKR JDYH D VRXOIXO SHUIRUPDQFH DQG VWXGHQWV IURP 7&9 7LEHWDQ &KLOGUHQ·V 9LOODJH 'D\ VFKRRO ZKR SHUIRUPHG WUDGLWLRQDO GDQFHV from the Kham and Amdo regions of Tibet.

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1

3

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1. Devotees offering butter lamps to the Buddha, 2. The Director of Tibet House introducing Buddha Purnima Day, 3. Sharon Lowen perfoming Odissi dance depicting the altruistic deeds of Bodhisattvas. 4. Participants reciting sacred passages from Sutras on Buddha Purnima Day.

37

Birthday of His Holiness the Dalai Lama Interfaith Prayers and Tree Planting Ceremony

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Q WKH RFFDVLRQ RI +LV +ROLQHVV WKH 'DODL /DPD¡V 77th Birthday, Ambedkar University located at Kashmere Gate, New Delhi witnessed spiritual leaders from different traditions, coming together to pray for peace DQG KDUPRQ\ 7KH &KLHI *XHVW 3URI 6K\DP 0HQRQ 9LFH Chancellor of Ambedkar University warmly welcomed the august gathering, which included representatives of several religious communities.

7KH KHDG SULHVW RI WKH -HZLVK 6\QDJRJXH 5DEEL (]HNLHO Isaac Malekar, representative of the Bahai Community 'U $. 0HUFKDQW UHSUHVHQWDWLYH RI WKH 6LNK &RPPXQLW\ 'U +. 6DJRR UHSUHVHQWDWLYH RI WKH -DLQ &RPPXQLW\ Dr. Varsha Das, representatives of the Hindu Community 6ZDPL %KDNWLUDVDQDQGDML DQG 6ZDPL *XQDVKUD\DQDQGDML UHSUHVHQWDWLYH RI WKH 0XVOLP &RPPXQLW\ 0V 6DGLD .KDQ and representative of the Christian Community Rev. 'U 'RPLQLF (PPDQXHO JUDFHG WKH RFFDVVLRQ 7KH\ DOO delivered a common message, encouraging harmony between people of all religions and walks of life, which is so necessary for creating a peaceful world.

The special guests and participants also took part in an interfaith prayer service for the long life and good health of His Holiness the Dalai Lama. Monks from Drepung Loseling Monastery also participated in this.

His Holiness Dalai Lama has been actively encouraging the preservation of the environment, keeping in mind our dependence on the environment, as well as loving kindness for other sentient beings. As an expression of their commitment to the preservation of the environment, the spiritual leaders present at the occassion took part in a Tree Plantation Ceremony at the University.

It was indeed an inspiring event that laid the foundation for a holistic view of life; one which adopts acomprehensive vision about how we should live our lives in a more balanced manner, in order to make our societies harmonious and peaceful.

38

6SHFLDO 3UD\HU &RQJUHJDWLRQ DW WKH 7LEHW +RXVH /DZQ Paying Tribute to Tibetan Martyrs

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Q 'HFHPEHU 7LEHW +RXVH RUJDQL]HG D Prayer Congregation and Candlelight vigil to pay tribute to the ninety two Tibetan martyrs who offered WKHLU ERGLHV WR Ă&#x20AC;UH LQ SURWHVW DJDLQVW WKH KXPDQ ULJKWV situation in Tibet and to demand the return of His Holiness Dalai Lama to Tibet. The event commenced with a two-minutes silence as an expression of solidarity and respect, followed by meditation on compassion.

A series of special talks were also given by Mr. Tenpa Tsering, Representative of His Holiness the Dalai Lama, Geshe Dorji Damdul, Director of Tibet House, and

0U 1DUHVK 6DL 0DWKXU 6XSUHPH &RXUW DGYRFDWH 7KH\ expressed grief over the loss of the brave young men and women and admiration for their courage. They also spoke at length about the situation in Tibet.

Prayers were offered for the courageous martyrs to have good rebirths and meet the dharma in all their lives, and for wisdom, compassion and peace to prevail in WKH ZRUOG 3DUWLFLSDQWV FKDQWHG LQ 7LEHWDQ DQG (QJOLVK as they offered candles before the statue of Buddha in the Tibet House garden.

Prayer Congregation Commemorating the 54th Tibetan National Uprising Day

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o commemorate the 54th Tibetan National Uprising Day and offer prayers for the many courageous Tibetans who self-immolated, Tibet House organised a special prayer session on the evening of March 10, 2013.

silence, and a short meditation on loving kindness and compassion. It was then followed by prayers in Tibetan DQG (QJOLVK OHG E\ *HVKH 'RUML 'DPGXO 'LUHFWRU RI Tibet House. Geshe Dorji Damdul also spoke about the Buddhist perspective of the act of self-immolation.

The event began with the observance of two-minutes

39

TIBETAN LANGUAGE COURSE: 5th BATCH

Representative of His Holiness the Dalai Lama presenting scarf to Mr. Pema Chodak, Tibetan Teacher, Tibet House

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he Tibetan language course, conceived by Mr.Tempa Tsering, Representative of His Holiness the Dalai Lama and Geshe Dorji Damdul, Director of Tibet House, was inaugurated on October 13, 2011. Three sessions are conducted every week, with each session lasting at least ninety minutes. Four batches have successfully graduated till now.

+LJKHU $GYDQFH 2I WKH Ă&#x20AC;IWHHQ VWXGHQWV QLQH DFKLHYHG WKH PLQLPXP DWWHQGDQFH RI QHHGHG WR DSSHDU IRU WKH Ă&#x20AC;QDO H[DP ,W JLYHV PH JUHDW MR\ WR DQQRXQFH WKDW DOO RI WKHP ZHUH DZDUGHG D FHUWLĂ&#x20AC;FDWH WR PDUN WKH VXFFHVVIXO completion of their particular level.

The fourth batch which started on January 12, 2013 had D WRWDO RI Ă&#x20AC;IWHHQ VWXGHQWV 7KLV EDWFK ZDV VHJUHJDWHG LQWR four levels namely, Beginner, Intermediate, Advance and

7KH Ă&#x20AC;IWK EDWFK RI WKH 7LEHWDQ /DQJXDJH FRXUVH EHJDQ RQ August 2013 and will be completed in November 2013.

Mr. Pema Choedak (Tibetan Language Teacher)

2013 THONMI SAMBHOTA FELLOWSHIP

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o support research on subjects related to Buddhism and Tibetan culture VLQFH 7LEHW +RXVH KDV EHHQ RIIHULQJ D research fellowship in the name of Thonmi 6DPEKRWD WKH VHYHQWK FHQWXU\ VFKRODU who developed the Tibetan script. This fellowship enables scholars to conduct innovative and in-depth research on a Mesib Norbu variety of subjects, such as Buddhist philosophy, Tibetan language, art, dress, music, social changes, history, politics and so on.

7KH Ă&#x20AC;UVW IHOORZVKLS ZDV DZDUGHG WR 0U 3HPD 'RUMHH 40

IRU KLV UHVHDUFK RQ Âś7KH 6WXSD DQG ,WV 7HFKQRORJ\ $ 7LEHWR %XGGKLVW 3HUVSHFWLYH¡ ZKLFK EULQJV WR OLJKW interesting facets of stupa construction and some lesser known aspects including associated rituals and traditions. The report was published by the Indira Gandhi National Centre for the Arts in collaboration with Tibet House. The second Fellowship was awarded in 1996 to Mr. Hortsang Jigme for his research on â&#x20AC;&#x153;History of Tibetan Musicâ&#x20AC;?. Mrs. Chuki Dolma, the third fellowship KROGHU SUHVHQWHG DQ LQ GHSWK UHVHDUFK RQ WKH Âś6WDWXV RI Tibetan Womenâ&#x20AC;?, which has been published by Tibet House. The current fellow is Mr. Mesib Norbu. He is ZRUNLQJ RQ DQ DQDO\VLV RI WKH (SLF RI *HVDU

WORKSHOPS ON AWARENESS AND TREATMENT OF MOUTH CANCER IN FIVE TIBETAN SETTLEMENTS

Raising awareness on mouth cancer among students: Dr. Tenzin Dadul addressing students of CST School, Mundgod, Karnataka

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orkshops on â&#x20AC;&#x2DC;Awareness and Treatment of Mouth Cancerâ&#x20AC;&#x2122; LQ Ă&#x20AC;YH 7LEHWDQ VHWWOHPHQWV +XQVXU %\ODNXSSH WZR settlements), Kollegal and Mundgod, were organized by Tibet House on two occasions. April 3-11, 2013 & July 23 - August 8, 2013 respectively. Tibet House is grateful to Ms. Tenzin Pema, Secretary, Dr. Tenzin Dadul, Ms. Dechen Dolma and Ms. Tenzin Dhedan for taking the chief responsibilities for these workshops.

Thanks are also due to Dr. Tenzin Tsewang and staff of all the 6HWWOHPHQW FOLQLFV +DG LW QRW EHHQ IRU WKH JUHDW VXSSRUW RI WKH Ă&#x20AC;YH 6HWWOHPHQW 2IĂ&#x20AC;FHUV WKH ZRUNVKRSV ZRXOG QRW KDYH EHHQ VXFFHVVIXO Tibet House is extremely thankful to them.

Compassion, the wish that all beings be freed from suffering forms the basis for altruism, the commitment to take responsibility for the well being of all sentient beings. In furtherance of these lofty ideals Tibet House RUJDQLVHG WZR ZRUNVKRSV $SULO DQG -XO\ $XJXVW

Diagnosis and Treatment being given in Bylakuppe, Karnataka

LQ 7LEHWDQ VHWWOHPHQWV LQ 6RXWK ,QGLD WR GLVVHPLQDWH information on cancer caused by tobacco use and help cure people suffering from the disease.

Most of them are farmers by occupation, and their lives DUH IXOO RI PDQ\ GLIĂ&#x20AC;FXOWLHV 7R UHOLHYH WKHPVHOYHV IURP the stresses of their lives they indulge in smoking and chewing tobacco, which is cheap and easily available.

What is more, they are unaware of the terrible health consequences of tobacco use. These camps were initiated as the people living in these areas have a high risk of developing mouth, head and neck cancer. In fact, a large number are already suffering from various forms of cancer.

Both the workshops were a great success. During the workshop in April, 2013 5,035 people in Hunsur, Bylakuppe

People lining up for check-ups

41

and Kollegal were treated successfully, and in the month of July-August, 2013, 646 people in Hunsur, Bylakuppe, Kollegal and Mundgod were treated. Furthermore, during both workshops those with Pre-Cancerous Lesions and Conditions were diagnosed and treated, which are patients who will develop Cancer if their treatment is GHOD\HG 'XULQJ WKH ZRUNVKRS LQ $SULO were treated, while in the month of July, 2013, 217 Pre-Cancerous Lesions and Conditions were treated.

The quality of life of the people living in these settlements

KDV GHĂ&#x20AC;QLWHO\ EHHQ LPSURYHG WKURXJK WKHVH ZRUNVKRSV Their warm smiles and happy faces were a testament to this, and inspired Tibet House, as well as the volunteer doctors and nurses to carry on this work by organising regular programs like this in the future.

42

FILM SCREENINGS AT TIBET HOUSE 7LEHW +RXVH LV JUDWHIXO WR %HQR\ . %HKO DQG KLV DVVLVWDQWV 0V 6XMDWD &KDWWHUML 0V *HHWD 0LVKUD DQG 0V 6DQJKDPLWUD *KRVK IRU PDNLQJ KLV )LOP 6FUHHQLQJV LQ 7LEHW +RXVH SRVVLEOH

43

UPCOMING SEMINARS 7ZR 'D\ 1DWLRQDO 6HPLQDU RQ 1DODQGD 7UDGLWLRQ RI Buddhism in Asia on November 13 & 14, 2013 His Holiness the Dalai Lama will grace the occasion the nine-storeyed grand temple library called Ratnodadhi.

7KH Ă&#x20AC;UH WKDW GHYDVWDWHG WKH 8QLYHUVLW\ RI 1DODQGD OHG WR the destruction of this massive library which housed an innumerable number of manuscripts.

T

he growth of civilisation is marked by a rise in knowledge.

Ancient India saw the rise of many great philosophical traditions and centers of learning. A vibrant atmosphere RI OHDUQLQJ DQG GHEDWH Ă RXULVKHG ZKLFK IRVWHUHG VRPH RI WKH JUHDWHVW PLQGV DQG UHĂ&#x20AC;QHG SKLORVRSKLHV 2QH RI the most celebrated centers of learning in the world at the WLPH QGWR WK &HQWXULHV $' ZDV 1DODQGD 8QLYHUVLW\ ZKHUH SURIRXQG SKLORVRSKLFDO WUDGLWLRQV Ă RXULVKHG RZLQJ to the open spirit of learning and enquiry. This resulted in the development of complex theories of logic, philosophy, metaphysics and psychology, as well as studies in astronomy, cosmology, linguistics and medicine. Great Universities such as Nalanda treasured the process of enquiry into reality as much as the knowledge arrived at through this process.

Together with Vikramashila and Odantapuri, Nalanda marks the peak in the advancement of knowledge in India.

It is apt to say that it is one of the greatest treasures, and indeed the pride of India and the world.

Nalanda was a Mahavihara - a grand grouping of centres, FRPSDUDEOH WR UHQRZQHG PRGHUQ GD\ 8QLYHUVLWLHV 6XPSD .KHQSR D 7LEHWDQ VFKRODU RI 1DODQGD DQG D great historiographer and chronologist, described the great libraries of Nalanda, contained in three temples â&#x20AC;&#x201C; with

44

At Nalanda students from many Asian countries studied, including from Tibet and China. Many scholars carried the knowledge they had gained back to their homelands.

The philosophies born at these great viharas thus spread throughout Asia. The famed teacher Dharmapala, whose student was the renowned AcharyaDharmakirti, carried the tradition to Indonesia. Through Chinese scholars such DV ;XDQ]DQJ DQG , &KLQJ ZKR YLVLWHG 1DODQGD LQ WKH WK Century, the Nalanda tradition spread to China, from where it spread to Japan, Korea and so on. The tradition took root in Tibet owing to many renowned masters from India, VXFK DV $FKDU\D 6KDQWDUDNVKLWD IURP 1DODQGD DQG $FKDU\D Atisha Dipamkara from Vikramashila and Nalanda both, who went to Tibet at the invitation of Tibetan kings and established the dharma there. The many Tibetan students who studied in Nalanda also contributed to making the WHDFKLQJV Ă RXULVK LQ 7LEHW )URP 7LEHW WKLV WUDGLWLRQ VSUHDG to Mongolia and many places in the Himalayan belt.

The spread of the various philosophical traditions that Ă RXULVKHG LQ 1DODQGD UHVXOWHG LQ WKH WUDQVODWLRQ RI WKH WH[WV IURP ,QGLDQ ODQJXDJHV SULPDULO\ 6DQVNULW LQWR RWKHU ODQJXDJHV VXFK DV 7LEHWDQ DQG &KLQHVH $FKDU\D6KDQWDUDNVKLWD encouraged the extensive translation of these texts into Tibetan, which culminated in the eventual translation of YROXPHV RI .DQJ\XU WHDFKLQJV RI WKH %XGGKD DQG YROXPHV RI 7HQJ\XU FRPPHQWDULHV E\ ,QGLDQ PDVWHUV

What must be remembered is that the Nalanda tradition is great not merely because of its architecture or numerosity of students, but because of the high standard of education LQ GLIIHUHQW Ă&#x20AC;HOGV PDUNHG E\ VRSKLVWLFDWLRQ RI ULJRXU DQG

quality. Unfortunately this rich tradition disappeared in India around13th Century AD for various reasons.

However, it has survived the ages, and been preserved in countries such as Tibet. It must be noted that if it had QRW EHHQ IRU $FKDU\D 6KDQWDUDNVKLWD ZKR LQWURGXFHG the study of logic in Tibet as the means to teach the philosophy of Nalanda, this would not have remained as a living tradition in the Tibetan Buddhist Monastic Universities now.

The aim of the seminar: Through this seminar we aim to bring together experts LQ YDULRXV Ă&#x20AC;HOGV UHODWHG ZLWK WKH 1DODQGD WUDGLWLRQ WR shed more light on the following key areas which will enable us to see how the rich Nalanda tradition can be UHYLYHG RQFH DJDLQ 1.

2.

3.

4.

5.

,W LV KLJK WLPH WKDW WKH UHDO OHJDF\ RI 1DODQGD EH LGHQWLĂ&#x20AC;HG revived and preserved for people of India and all across WKH ZRUOG ,W LV QRW VXIĂ&#x20AC;FLHQW WR EH PHUHO\ DZHVWUXFN ZLWK WKH ZRQGHUV RI WKH SDVW DV ZH JD]H XSRQ WKH PDVVLYH ruins and read descriptions of the grandeur and scale of Nalanda. We need to revive the true legacy of Nalanda, so that people can see the value of this tradition and how it enriches the tapestry of global knowledge. A true revival of this tradition would be based on a renewal of the intellectual depth and rigour, as well as the high caliber RI VWXG\ LQ WKH Ă&#x20AC;HOGV RI ORJLF SKLORVRSK\ HSLVWHPRORJ\ and so on that was prevalent at the erstwhile Nalanda University.

At Nalanda a dialectical mode of study was pursued, which encourages analysis and debate. This mode of study, if introduced in schools and colleges, would enable students to gain a deeper understanding of their subjects of study, whether they are the arts, sciences or mathematics, at a much swifter pace and with a greater degree of clarity. It would also equip students to make RXW WKH Ă&#x20AC;QH GLVWLQFWLRQV DQG QXDQFHV ZLWKLQ WKH VXEMHFW

7.

History of Nalanda Prominent saint-scholars of Nalanda Philosophy and logic in Nalanda Psychology and Medicine The spread of the Nalanda tradition 3UHVHUYDWLRQ RI WKH 1DODQGD WUDGLWLRQ /LQJXLVWLFV and Translators Revival and continuation of the Nalanda tradition in modern times

Theme Notes History of Nalanda There are various historical accounts of Nalanda. One KLVWRULFDO VRXUFH LQGLFDWHV WKDW WKH 8QLYHUVLW\ Ă RXULVKHG IURP WKH QG WR WKH WK &HQWXU\ &( ZKLOH VRPH DFFRXQWV date back to the 1st Cenury AD. Tradition says that Nalanda was built on a site visited on several occasions by the Buddha himself. The University was home to a profound WUDGLWLRQ ZKLFK Ă RXULVKHG RZLQJ WR WKH RSHQ VSLULW RI learning and investigation into a vast array of subjects, including logic, philosophy, metaphysics, psychology, astronomy, cosmology and linguistics. This resulted in the development of complex and rich theories.

To achieve genuine world peace we need an ethical society. While religions serve as a source of inspiration for believers to engage in the practice of ethics, a great majority of people are non-believers. As His Holiness Dalai Lama constantly points out, this large majority of people need to be brought into the mainstream of the human community, by encouraging ethical values in them as well. This can only be done through secular ethics, ZKLFK VKRXOG QRW EH FRQĂ&#x20AC;QHG WR D SDUWLFXODU UHOLJLRXV belief, but rather be based on universal values of reason, common sense and common experience. If the true wisdom tradition of Nalanda is revived it can make a rich contribution to this secular endeavour.

Its scale was massive, covering several kilometres, with WHQ PDJQLĂ&#x20AC;FHQW IRXU VWRUH\ FROOHJHV VHSDUDWHG E\ HLJKW landscaped gardens and adorned with brightly coloured Ă RZHUV DQG ODNHV ZLWK EOXH ORWXVHV In this session the speakers will give a glimpse of the KLVWRU\ RI 1DODQGD ORRNLQJ DW YDULRXV LVVXHV LQFOXGLQJ Â&#x2021; Â&#x2021;

45

:KR VWXGLHG WKHUH :KDW VXEMHFWV ZHUH VWXGLHG

Â&#x2021; Â&#x2021; Â&#x2021;

7KH PRGH RI VWXG\ 7KH DUFKLWHFWV RI WKH 0DKDYLKDUD 3URPLQHQW Ă&#x20AC;JXUHV RI 1DODQGD

Philosophy and Logic of Nalanda and the Prominent Saint-Scholars of Nalanda $ YLEUDQW LQWHOOHFWXDO DWPRVSKHUH Ă RXULVKHG DW 1DODQGD where followers of all the four schools of Buddhism discussed and debated, and yet co-existed harmoniously.

Thus, Nalanda became a place where there was the meeting RI WKH EHVW PLQGV 7KHUH ZDV D ULFK FRQĂ XHQFH RI LGHDV complemented by the study of varied subjects from metaphysics, logic and philosophy to astronomy, art and medicine. This led to the rise of many great Acharyas who were to teach the knowledge they had gained to many in India and abroad. This session will focus in SDUWLFXODU RQ WKH IROORZLQJ DUHDV Â&#x2021; Â&#x2021; Â&#x2021;

6XEMHFWV VWXGLHG DW 1DODQGD :KHWKHU WKHUH ZHUH GHEDWHV H[FKDQJHV between masters from Nalanda and other traditions 6FKRODUV DQG WKHLU FRQWULEXWLRQV

Psychology and Medicine 6WXGHQWV DW 1DODQGD 8QLYHUVLW\ ZHUH HQFRXUDJHG WR LQLWLDOO\ explore psychology before delving into the extremely sophisticated philosophies of ultimate reality. Through this they would discover the purity of the mind in its intrinsic nature, and come to realise how this true nature is veiled E\ DIĂ LFWLRQV VXFK DV LJQRUDQFH ZKLFK SUHYHQW LW IURP manifesting. The antidote to these mental obscurations is wisdom. Thus, they would come to see the need to explore wisdom in its various forms and subtleties. This wisdom when complemented with the all-encompassing mental factor of altruism, which is in fact the antidote WR VHOI FKHULVKLQJ PLQG KDV H[SDQVLYH EHQHĂ&#x20AC;WV Through investigating the subtle functions of the mind, VXFK DV WKH Ă&#x20AC;YH RPQLSUHVHQW PHQWDO IDFWRUV WHQ YLUWXHV IRXU YDULDEOHV VL[ IXQGDPHQWDO DIĂ LFWLRQV WZHQW\ DGYHQWLWLRXV DIĂ LFWLRQV RQH OHDUQV KRZ WR XQGHUPLQH DOO WKH PHQWDO obscurations including self-grasping ignorance and selfcentered attitude. One also comes to appreciate the need

46

for positive mental factors such as the ten perfections â&#x20AC;&#x201C; generosity, patience and so forth â&#x20AC;&#x201C; to enhance and enrich altruism and wisdom.

7KH ZLVGRP ZKLFK LV WKH Ă&#x20AC;QDO DQWLGRWH WR WKH GHĂ&#x20AC;OHG mental factors has two elements - the objective and VXEMHFWLYH %\ SURELQJ GHHSHU LQWR WKH Ă&#x20AC;QH GLVWLQFWLRQV between the various layers of subtleties at the subjective element, one is able to acquaint oneself with the ways in which subtler minds can be activated. Thereupon, they can be directed towards the objective element of the mind which is the ultimate reality. The non-duality attained through merging the subjective and objective elements of the mind in their subtlest forms clears the mental obscurations completely. This is the awakening of the intrinsic nature of the mind - the Tathagatagarbha.

The study of psychology has a bearing on Tibetan medicine as well. As with other medical systems Tibetan medicine does study the physical constituencies of the biological body. However, its uniqueness lies in its understanding of the relationship between the workings of the physical constituencies and the mind, and how physical wellbeing is closely tied with balance of the mind. This fact was discovered by this tradition of medicine since its inception thousands of years ago. Only recently has the modern medical system started to accept and appreciate these facts.

7KLV LV ZHOO UHĂ HFWHG LQ WKH LQWURGXFWLRQ RI 7LEHWDQ medicine on the home page of Chagpori Tibetan Medical ,QVWLWXWH â&#x20AC;&#x153;Buddhism underlies and informs all aspects of Tibetan medicine and the medical texts are regarded as teachings of the Buddha himself. The Buddha taught that the mind is the basis for the existence of all phenomena and thus developing the means both to know the mind and to control it is the key to overcoming suffering.

It is the fundamental ignorance of our situation that keeps us trapped in the cycle of birth and death, and from this ignorance arises three aspects of mind: desire, hatred and ignorance. Closely connected with these aspects are the three energies of wind, bile and phlegm. All living creatures and everything that grows are FRPSRXQGHG IURP WKH Ă&#x20AC;YH HOHPHQWV RI ZDWHU HDUWK Ă&#x20AC;UH DLU DQG space and it is in this material basis of elements, in other words, the body, the wind, bile and phlegm energies can manifest.â&#x20AC;?

India has been the birthplace of numerous knowledge

treasures. The intellectually diverse and rich environment of the time resulted in the growth of many traditions of logic, philosophy, metaphysics and psychology at great centers of learning, such as Nalanda, Vikramashila and Uttantapuri. These were indeed the seats of some of the most profound philosophical traditions. ,Q WRGD\¡V WLPHV ZKHUH NQRZOHGJH DQG LWV DFFHVVLELOLW\ are given great value, the lamp of the wisdom of these traditions should once again be lit for people of India and all across the world. This will enable people to appreciate the value of these traditions and how they enrich the tapestry of global knowledge.

Spread of the Nalanda Tradition Apart from Nalanda, at that time there existed other great universities like Vikramashila and Odantapuri, which were also home to profound philosophical traditions of Mahayana Buddhism. They too had illustrious alumni, such as Atisha Dipamkara who studied at Vikramashila University. However, for various reasons the Nalanda tradition predominantly spread to other parts of the world through students from different countries who VWXGLHG WKHUH VXFK DV WKH &KLQHVH VFKRODU ;XDQ]DQJ ZKR visited Nalanda in the 7th Century, and took the Nalanda tradition to China, from where it spread to Japan, Korea and so on. There was a rich exchange between Tibetan VFKRODUV DQG PDVWHUV IURP 1DODQGD 6HYHUDO 7LEHWDQ scholars visited Nalanda and likewise, masters such as $FKDU\D 6KDQWDUDNVKLWD FDUULHG WKH ULFK SKLORVRSK\ WR Tibet, and encouraged the translation of the texts into 7LEHWDQ 6LPLODUO\ $FKDU\D 'KDUPDSDOD WRRN WKH WUDGLWLRQ WR ,QGRQHVLD 7KLV VHVVLRQ ZLOO IRFXV RQ Â&#x2021;

6FKRODUV UHVSRQVLEOH IRU WKH VSUHDG DQG

preservation of the Nalanda tradition to other parts of the world

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3URPLQHQW VFULSWXUHV ZKLFK KDYH EHHQ WUDQVODWHG into different languages

Preservation of the Nalanda Tradition: Linguistics and Translators To wisely think of preserving the Nalanda tradition, at

47

the outset, we need to know what made the ancient Nalanda University so celebrated and prestigious. The sophistication of philosophy and logic taught at Nalanda is what put the erstwhile Nalanda University on a pedestal of greatness.

Then we need to see how relevant this system of learning LV IRU WKH PRGHUQ ZRUOG LQ WKH Ă&#x20AC;HOG RI HGXFDWLRQ DV ZHOO as for the moral upliftment of humanity and so on. This system is marked by an intertwining of psychology and epistemology that looks at the subjective engagement of the mind with objects, philosophy that studies the RQWRORJLFDO UHDOLW\ RI REMHFWV DQG ORJLF WKDW FU\VWDOOL]HV the insights of the concepts so acquired. Owing to these elements, this system is able to distil the workings of the mind and the behaviour of beings, including humans.

This enables the education of youngsters, non-believers DQG WKRVH ZLWK D VFLHQWLĂ&#x20AC;F EHQW RI PLQG LQ D PDQQHU that they are able to rationally engage in moral actions on the basis of the insights developed in places like Nalanda. A blend of the modern system of education and the analytical mode of learning as fostered at Nalanda University would be one of the good choices of a method of learning for the new generation, so that they can grasp concepts and ideas swiftly, more clearly and with rigour.

Thereafter, we need to explore whether or not traces of the past legacy of Nalanda still survive. Fortunately, JUHDW ,QGLDQ PDVWHUV VXFK DV $FKDU\D 6KDQWDUDNVKLWD WK &HQW $' ;XDQ 7VDQJ WK &HQW $' DQG $FKDU\D $WLVKD 'LSDQNDUD WK &HQW $' KDG WKH IRUHVLJKW to encourage the translation of the ancient classics into RWKHU ODQJXDJHV $FKDU\D 6KDQWDUDNVKLWD DOVR LQWURGXFHG logic as a means of maintaining the precision of the original thoughts of the Nalanda masters. This legacy is still surviving, as can be seen if one visits the present day *UHDW 7LEHWDQ 0RQDVWLF 8QLYHUVLWLHV LQ 6RXWK ,QGLD ,W has been the vision of His Holiness the Dalai Lama since as early as the 1960s that the Nalanda mode of learning, inherited by the Great Tibetan Monastic Universities, be adopted by other Tibetan Buddhist Institutions. This endeavour has met with great success.

Making the most out of what is left of the remnants of the past, a great deal of openness and skill is required on

the part of policy makers at the national and international level. His Holiness the Dalai Lama himself embodies the true legacy of Nalanda. He is the anchor for this tradition, as it survives today; and with his great vision and charisma, he is undoubtedly the one who can give the best direction for the preservation of this precious tradition, and also provide scholars for its revival. At this time the conditions are the most intact for the accomplishment of the said purpose. Policy makers, whether at a national or international level, should not miss this opportunity. Otherwise, future generations will bear great regret, knowing that the chance to bring back this glorious tradition has been missed by previous generations.

extensive translation of texts into Tibetan, which over the course of time resulted in the translation of 110 YROXPHV RI .DQJ\XU WHDFKLQJV RI WKH %XGGKD DQG YROXPHV RI 7HQJ\XU FRPPHQWDULHV E\ ,QGLDQ PDVWHUV

IURP ,QGLDQ ODQJXDJHV SULPDULO\ 6DQVNULW LQWR 7LEHWDQ In this way the Nalanda tradition was preserved and kept alive in Tibet. Descriptions of the great libraries of Nalanda tell us that there were an innumerable number of manuscripts at Nalanda. The renowned libraries of Nalanda were contained in three massive temples, like the nine-storeyed grand temple called Ratnodadhi. In the Ă&#x20AC;UH WKDW GHVWUR\HG WKH 8QLYHUVLW\ RI 1DODQGD WKRXVDQGV of manuscripts were burnt to the ground. It is wonderful though that the scholarly tradition of Nalanda has been preserved in Asian countries such as Tibet, China, Japan and Korea. This session will look at the important aspect of the continuation of this tradition for future generations, DQG VSHFLĂ&#x20AC;FDOO\ IRFXV RQ

Revival and Continuation of the Nalanda Tradition in modern times The spread of the various philosophical traditions that Ă RXULVKHG LQ 1DODQGD UHVXOWHG LQ WKH WUDQVODWLRQ RI WH[WV IURP 6DQVNULW LQWR RWKHU ODQJXDJHV VXFK DV 7LEHWDQ DQG &KLQHVH $FKDU\D 6KDQWDUDNVKLWD HQFRXUDJHG WKH

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