Tibet House Bulletin - 2014

Table of Contents 1 2 3

Director’s Message ................................................................................................................................. 1 Relevance of the Nalanda Tradition for Contemporary Society .................................................... 3 Major Programmes/Seminars: ‡ Seminar on Nalanda Tradition of Buddhism in Asia .................................................... 12 ‡ His Holiness the Dalai Lama’s address at the Inaugural Ceremony of the Seminar on Nalanda Tradition of Buddhism in Asia ....................................... 12 ‡ Seminar on Cognitive Thought Process ......................................................................... 21 ‡ Seminar on Neuroscience, Psychology & Educational Practices ................................. 24

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25th Padmapani Lecture Er Sonam Morup ......................................................................................... 26

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Intensive Courses: ‡ Heart Sutra ............................................................................................................................ 27 ‡ In Praise of Dharmadhatu ................................................................................................. 29

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Lectures: SPECIAL LECTURES: ‡ Two-Day Special Lecture Prof. Dean Curtin ...................................................................... 31 ‡ Biology of Emotions Prof. Soni Verma ............................................................................. 32 MONTHLY LECTURE: ‡ Education: The Alternative Paradigm Prof. Kapil Kapoor ................................................ 34 ‡ The Nyaya Theory of Absolute Cessation of Human Sufferings Prof. V. N. Jha .... 36 ‡ Concept of Interdependence Prof. S. R. Bhatt ................................................................ 37 ‡ Falun Dafa: Why has a Peaceful Meditation Practice Become a Victim of Gross Violation of Human Rights? Christiane Tech .................................................................... 39 ‡ Spiti Through Legend and Lore Kishore Thukral ............................................................. 41 ‡ Key Elements of Buddhist Psychology Ven. Ngawang Sonam ....................................... 42 ‡ Life and Legacy of Atisha Prof. Dr. Shashibala ................................................................ 44 ‡ Mahamudra and Madhyamaka Dr. Wangchuk Dorjee Negi .............................................. 46

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Regular Discourses: ‡ Wednesday Classes .............................................................................................................. 48 ‡ Friday Classes ....................................................................................................................... 49 ‡ Tenet Systems Class ............................................................................................................ 49

&HUWLÀFDWH &RXUVHV ‡ Arya Nagarjuna’s Mulamadhyamikakarika ....................................................................... 50 ‡ Bodhisattva Shantideva’s Bodhicaryavatara ..................................................................... 52

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Happenings: ‡ Buddha Purnima Day .......................................................................................................... 53 ‡ Tree Planting Ceremony & Interfaith Prayers ................................................................. 53

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Tibetan Language Course .................................................................................................................... 55

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Film Screening: ‡ Journey of the Heart ........................................................................................................... 56

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New Programmes: ‡ Outstation Study Programme ........................................................................................... 57 ‡ Dalai Lama Study Scholarship .......................................................................................... 59 ‡ Youth Leadership Programme .......................................................................................... 60

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Translations and Publications: ‡ Launch of Lochen Vairochana Translation Committee ................................................ 61

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DIRECTOR’S MESSAGE The Crisis of Today’s World: Challenges and Solutions

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herever H.H. the Dalai Lama travels, educationists, medical experts, social workers and others across various countries often ask him about the reason for the decline in moral values Ven. Geshe Dorji Damdul, Director, Tibet House in today’s world, despite the great progress that has taken place in literary education and material development. This decline in moral values is responsible for an increasing number of societal ills, such as the gap between the rich and the poor, corruption, gender discrimination, destruction of the environment, and so forth.

In response, H.H. the Dalai Lama points out that something is wrong with the modern education system which emphasises brain development rather than the development of the heart. As a remedy, H.H. the Dalai Lama proposes the introduction of a course on Ethics which is secular in nature, across schools, colleges and Universities. It is a fact that a great majority of the human population are non-believers. If they are not brought into the main stream of humanity in terms of ethics, the world will continue to suffer similar crises in the future, if not more. H.H. the Dalai Lama offers three ways to introduce Ethics to everyone including non-believers - through FRPPRQ VHQVH FRPPRQ H[SHULHQFH DQG VFLHQWLÀF ÀQGLQJV

are concomitant in nature with the outcomes one seeks. All actions are driven by thoughts and emotions. Unethical thoughts give rise to the set of actions which result in the undesirable effects that we see in the world today. While we aspire to gain happiness, owing to our failure to understand the proper causal mechanism and relationship among these three - thoughts and emotions, actions, and their consequences in the form of happiness or pain – one delves in actions which are driven by thoughts that give rise to only pain and misery.

With proper knowledge of consciousness, thoughts, emotions and the causal mechanism that governs the thoughts and consciousnesses that decide our actions, one would become wise enough to nurture the types of mind that facilitate the actions that give rise to the results we desire and abandon those that degrade one’s actions. This is the practice of ethics.

What underscores all principles of ethics is compassion. Within a warm family, no rules and regulations are set;Íž ethics is spontaneous. The whole purpose of ethics is vibrant and pervasive in such a family. Every action any member of the family does is compatible with those of others in the family. There is harmony and no discord. The reason for this is very simple. Love pervades the entire family. Why canot the same be created in this world which is also but one family.

With this in mind it is very important to know the meaning of consciousness or mind, and its various IDFHWV DQG IXQFWLRQV 6SHFLÀFDOO\ LW LV LPSRUWDQW WR know how to cultivate and nurture positive states of mind, primarily unconditional love for others – the ground for all ethics.

Firstly, one may ask, what is Ethics? Human actions that are tempered with conscience, which lead to greater harmony, peace and happiness within individuals and society at large are ethical actions.

The happiness and misery that one undergoes arises from the actions that one engages in, which

As the family expands from parents and children 1

to the local community, then further to the state, the nation and eventually to the world, including both the environment and its inhabitants, the complexities in the dynamics of the relationship also increase. This requires education on top of genuine love towards each other, in order to appreciate the dynamics of the interdependency of the self and others, and likewise people and the environment.

others and an insight into the depth of the mutuality of dependency between self and others, your community and others, your nation and other nations, humans and the ecosystem should be the two driving factors that underscore the ethical basis of all our actions. Such ethics knows no boundaries between any two groups, including between the religious and the secular world. Therefore, it is termed secular ethics. This is the only hope for universal responsibility and peace on earth.

In conclusion, a genuine pervasive love towards

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Relevance of the Nalanda Tradition for Contemporary Society Non-Sectarianism and Secular Ethics in the Eyes of His Holiness the Dalai Lama Ven. Geshe Dorji Damdul

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Lama clearly states that to know the concept of dependent origination one need not be Buddhist.

Anyone can acquire knowledge and conviction in the interdependent nature of all phenomena for a GHHSHU LQVLJKW LQWR RWKHU ÀHOGV RI NQRZOHGJH VXFK as education, environment, law, business and so forth. With this awareness one will become wise enough to take care of others, knowing that the happiness and success of you and your group depends on the happiness of others and their contributions.

he Reason why His Holiness the Dalai Lama Emphasises the Importance of the Nalanda Tradition: Nalanda University which existed from 1st Cent. AD to 13th Cent. AD (according to some historians), had a glorious intellectual heritage in PDQ\ ÀHOGV RI VWXGLHV VXFK DV SKLORVRSK\ ORJLF psychology, metaphysics, epistemology, cosmology and literature, marked by scholarly depth and rigour.

These subjects developed to a great height of excellence through the contributions of intellectual giants such as Arya Nagarjuna, Arya Dev, Acharya Chandrakirti, Bodhisattva Shantideva, and many others.

Teachings of the Seventeen Nalanda Scholars Who Lived at a Different Time in History: Arya Nagarjuna who appeared, according to many historians, in 1st Century AD, mainly taught about the discrepancy between the ontological reality of phenomena and their epistemological perception.

Arya Nagarjuna says that everything is dependently existent, yet undeniably all things appear to our minds to be independent and solid. This deluded perception is responsible for all our fears, problems and world crises. Seeing the dream as real is the ignorance which gives rise to nightmares, the insight that the dream is empty of being real, relieves one from the nightmare. The knowledge of interdependency and insight into the emptiness of independent existence of things will eradicate the corresponding ignorance and usher in relief from all fears and pains of the world.

In essence, the studies at Nalanda Monastic University had the following features: a) Vastness, rigorousness and sophistication of NQRZOHGJH LQ WKH ÀHOG RI SKLORVRSK\ SV\FKRORJ\ ORJLF DQG VR IRUWK ZKLFK LV PXFK PRUH UHÀQHG WKDQ what is presently found, rendered and studied in Western-style Universities across the World. b) Knowledge of interdependence – The practical application of the Nalanda wisdom studies has a deep impact on the world which is interdependent, both in terms of human to human relations, and the UHODWLRQVKLS EHWZHHQ KXPDQ EHLQJV DQG WKH à RUD and fauna. This insight into the interdependency of everything instills a sense of responsibility towards fellow humans and the delicate environment.

A sense of unconditional love and care is also encouraged.

There were several scholars over the centuries after Arya Nagarjuna and Aryadev such as Acharya Bhavaviveka (500 – 578 AD), and Acharya Chandrakirti (600–650 AD), who followed the thoughts of Arya Nagarjuna. They wrote many commentaries on the original works of Arya Nagarjuna.

At the moment, the world is facing numerous crises owing to a lack of insight regarding the points mentioned above. His Holiness the Dalai 3

The main contribution of Arya Asanga (300 - 370 CE) and Acharya Vasubhandu, the two brothers, is LQ WKH ÀHOG RI $EKLGKDUPD DQG RQWRORJLFDO UHDOLW\ according to the Cittamatra School of thought, although Arya Asanga himself followed the Madhyamaka philosophy.

The main contributions of Acharya Dignaga (480540 CE) and Acharya Dharmakirti (c 480-540 &( ZHUH LQ WKH ÀHOGV RI ORJLF SV\FKRORJ\ DQG epistemology.

Bodhisattva Shantideva’s (685-763 CE) primary legacy is in the form of his books Bodhicharyavatara (Guide to the Bodhisattva’s Way of Life) and Shikshasamuccaya (Compendium of Trainings) which provide seminal advice on how to manage the mind so that the mind can be geared towards the unconditional love of Bodhicitta and the practice of the six perfections with an emphasis on generating the wisdom of emptiness and dependent origination.

Buddha Shakyamuni (5th Cent. BCE)

Acharya Shantarakshita (8th Cent. CE) and his student Acharya Kamalashila (740-795 CE) contributed mainly in establishing what the ultimate reality is and teasing apart the subtle nuances of the workings of the mind. They differentiated between a passive mind devoid of any mental activity and a mind actively maintaining stability and alertness on the object. The latter is what encompasses proper meditation, while the former does not.

Arya Nagarjuna (1st Cent. CE) Trail Blazer of Madhyamika Philosophy

Acharya Haribhadra (8th-century CE) is known for his eloquence in concisely explaining Abhisamayalamkara (The Ornament of Clear Realization) the most important work of Arya Maitreya, a very comprehensive text which methodically highlights all aspects of Buddhist philosophy, psychology, and the integral practices.

Acharya Atisha Dipankara Shree Gyana (982-1054 CE) contributed to systematically bringing all the thoughts of the earlier masters into a practice manual, which he delineated in his book Bodhipatpradipa (The Lamp of the Path to Enlightenment.)

From the above mentions of works by Nalanda masters through different times it becomes clear that the whole framework of their contributions is

Arya Asanga (300 - 370 CE) Trail Blazer of Chittamatra Philosophy

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Arya Deva

Acharya Buddhapalita

Acharya Bhavaviveka

The Meaning of Non-Sectarianism in the Eyes of H.H. the Dalai Lama:

meant to guide people towards greater happiness and peace of mind. As all experiences of happiness and pain are in the form of mental experiences, their respective causes are also mental. Thus, the study of psychology becomes very important. Most of the Nalanda masters, particularly Arya Asanga DQG $FKDU\D 9DVXEKDQGX FRQWULEXWHG WR WKLV ÀHOG The fact that all problems are due to ignorance that comes in the way of the vision of reality, the study of philosophy to unravel the ontological reality becomes crucial. Most of the masters, such as Arya Nagarjuna, contributed to the exploration of this facet of reality.

Non-sectarianism as advocated by His Holiness the Dalai Lama can be understood on various levels – a) amongst the four Tibetan schools b) between Theravadas and Mahayanists c) amongst the different religions such as Judaism, Hinduism, Buddhism, Christianity, Islam and so forth. a) Amongst the four Tibetan schools: The fact is that all four Tibetan Buddhist Schools are inherited from the same source - the Nalanda tradition. Apart from some minor differences in rituals, they all share the same philosophy and practice inherited from the erstwhile Nalanda University. Sectarianism on this level is a clear indication of a lack of knowledge of the proper Nalanda tradition.

The ontological reality is extremely subtle, owing to which a methodological and precise expression is required to tease apart the subtle nuances of the concept of reality. For this the study of logic plays an extremely important role. Acharya Dignaga and Acharya Dharmakirti made great contributions in this area.

b) Between Theravadas and Mahayanists: The teaching on the Four Noble Truths, the eightfold Noble Paths, the monastic rules, the three higher trainings on the basis of the Tripitaka, meditation on Anicca and anatta are the same in both traditions. Only if these teachings are there, Theravada and Mahayana make sense, otherwise not. Owing to the lack of awareness of the fact that all these meditations are found in both traditions, sectarianism can arise.

)RU DVSLUDQWV WR ÀQDOO\ SXW DOO WKLV YDVW NQRZOHGJH into practice a manual for practice that incorporates all the essential points mentioned above is required.

Bodhisattva Shantideva, Acharya Haribhadra and Acharya Atisha Dipankara, made extensive contributions in this regard.

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c) Amongst the different religions such as Judaism, Hinduism, Buddhism, Christianity, Islam and so forth: No one medicine is best. All medicines are good with respect to different illnesses. Because there are so many kinds of ailments, varieties of medicines are required. The main concern of all great teachers such as Buddha or Jesus was the removal of pain and fear from the minds of people. Whichever path helps individuals reduce pain, become more compassionate and live morally, is best for them.

For some people the concept of God is very VRRWKLQJ DQG EHQHÀFLDO ,W KHOSV WKHP JDLQ JUHDWHU conviction in the practice of compassion and conscientious living. Whereas for others the law of NDUPD LV FRQYLQFLQJ &RQYLFWLRQ LQ WKH HIÀFDF\ RI the law of karma makes them behave ethically and morally, and strengthens their compassion. Only if one appreciates a compassionate and moral way of living and sees how every religion has the same potential to make this a reality in their own way, VHFWDULDQLVP ZLOO FHDVH WR ÀQG D SODFH LQ SHRSOHV· minds.

Acharya Chandrakirti

Nalanda is a perfect model for this. It was home to the various contradictory philosophies of Buddhism. The holders of these philosophies lived harmoniously for ages.

Unity Amidst the Diversity of Traditions: For Buddhists, no matter what tradition one might be following, it is necessary to not forget Buddha Shakyamuni as the principal teacher and to remember this teaching of the Buddha:

Acharya Shantideva

O Monks and wise people!

Just as the goldsmith tests the purity of the gold, Through burning, cutting, and rubbing the gold, You should also examine my words well and put them into practice, Not merely because you respect me.

With this stanza as a benchmark for approaching the teachings of the Buddha, one needs to learn the teachings of the Buddha to the best that one can, such as the teachings on the Four Noble Truths with emphasis on impermanence (Pali: anicca), emptiness (Skt: shunyata), dependent origination 6NW SUDWLW\DVDPXWSDGD DQG VHOÁHVVQHVV 3DOL Acharya Shantarakshita

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Anatta). The Eight fold Noble Path needs to be learned and trained in, along with the practice of the Four Immeasurables (appamana) – loving kindness (Pali: metta), compassion (Pali: karuna), joy (Pali: mudita), and equanimity (Pali: upekkha;; Skt: upeksha). All the above need to be integrated with the practice of the Three Higher Trainings (Skt: trishiksha) – discipline (Pali: sila), meditation (Pali: samadhi) and wisdom (Skt: gyana) which are the subject matter of the Tripitaka. Seeing that these are common to all the Buddhist traditions – Theravada, Sutrayana (sometimes loosely referred to as Mahayana) and Vajrayana, one will see all of them as the teachings of the same teacher, Buddha Shakyamuni.

In this way a sense of sisterhood among all the Buddhist traditions will dawn. This will herald a spirit of non-sectarianism amongst the different traditions of Buddhism.

Acharya Kamalashila

With this spirit of respect and appreciation, one can follow any tradition of Buddhism or adopt WKH DVSHFWV ZKLFK ÀW IDYRXUDEO\ ZLWK RQH·V PHQWDO proclivities from any of the Buddhist traditions, rather than being rigid in one’s thinking.

On several occasions His Holiness the Dalai Lama sent Tibetan Mahayana practitioners to learn breathing meditation from Theravada teachers in Thailand. While there are so many techniques of meditation including breathing meditation in Tibetan Buddhism, this gesture of His Holiness the Dalai Lama of sending students to learn from other traditions is a wise and compassionate gesture to encourage non-sectarianism in practical terms, garner respect towards other traditions, and dissolve the potential for misunderstanding among the sister Buddhist schools.

Acharya Vasubandhu

Secular Ethics - The Spirit Across the Board of Humanity: The secular ethics which His Holiness the Dalai Lama emphasises is grounded in the consideration of the basic human values of warm-heartedness, compassion, forgiveness, contentment and selfdiscipline. These values are universal values, the implementation of which makes people, irrespective of adherence to religion or not, genuinely happy Acharya Dignaga

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Acharya Dharmakirti

Arya Vimuktisena

Acharya Haribhadra

within themselves and with their surrounding environment. These are, therefore, secular in terms of being universal values.

signify respect towards all traditions and religions, as well as towards non-believers. By secularism His Holiness the Dalai Lama means the latter.

It is quite common that non-religious people pay no attention to these values thinking that they are religious matters. However, it is not true that these are religious matters. Love, compassion and so forth are universal values the presence of which usher in happiness, peace, and harmony, irrespective of whether the individual is religious or not. Not only religious people, but everyone, including non-religious people want happiness, peace and harmony. Religions are simply meant to encourage people to embrace and nurture these values in society.

At the same time these values underscore the SUDFWLFHV RQH ÀQGV LQ DOO UHOLJLRQV LQFOXGLQJ WKH Buddhist practice of ethics (sila). This is very closely related to the Nalanda tradition in the sense that HWKLFV LQ LWV ÀQDO VHQVH LV WR WDPH WKH PLQG LQ VXFK a way that positive behaviour eventually arises from such a tamed mind. Three methods of taming the mind are offered in Buddhist teachings, commonly known as trishiksha (the three higher trainings) – sila (morality,) samadhi (concentration meditation) and gyana (wisdom.)

The practice of sila tames the section of the mind that governs our physical and verbal actions by enhancing the power of introspection and mindfulness pertaining to the physical and verbal actions. Samadhi, on the other hand, tames the mind that governs mental actions by enhancing the power of subtler introspection and mindfulness.

Gyana tames all mental states in their subtlest form through insight into the reality of interdependency.

Unfolding the reality of interdependency enhances ones respect towards all sentient beings as well as the environment. The Nalanda tradition, while it bestowed all three trainings (trishiksha,), is unique in that it contributed to a rigorous insight into the reality of interdependence through a very sophisticated knowledge of psychology and logic. A person who

When a person, even if non-religious, has these qualities, he or she is very happy and peaceful, and thereby makes the environment peaceful. This is a FOHDU LQGLFDWLRQ WKDW RQH QHHG QRW EH DIÀOLDWHG WR DQ\ religion in order to be happy and peaceful through the cultivation of these human values. Therefore, these values are referred to as human values and not necessarily religious values. Thus, they are known as secular ethics, the integration of which can be done by all people irrespective of whether they are religious or not. These values are secular in nature. Of course we need to keep in mind the meaning of ‘secularism.’ Some interpret it to mean the rejection of religion. Other interpretations, such as in the Indian constitution, understand it to 8

lives in integrity through a profound understanding of the interdependence of everything along with a remarkable experience of psychology and logic as WDXJKW LQ WKH 1DODQGD WUDGLWLRQ ZLOO KDYH D UHÀQHG understanding of trishiksha (the three higher trainings) – sila (morality) samadhi (concentration meditation) and gyana (wisdom). Other than a few minor points, the whole nature of the trishiksha (the three higher trainings) is universal in nature, thus secular. His Holiness the Dalai Lama is the best living example of such a secular ethics.

Change Your Eye-Lens: There is no Enemy In Nalanda from 1st Cent. CE – 13th Cent. CE, the great pundits, broadly speaking, followed four different philosophical thoughts, and yet lived together harmoniously. The Buddha Shakyamuni, himself taught four seemingly contradictory philosophies. The reason behind this is the Buddha’s appreciation of the varying mental dispositions of people.

Acharya Gunaprabha

7KH ÀQDO SXUSRVH IRU DOO UHOLJLRQV DQG SKLORVRSKLHV is to create expansive peace and happiness for sentient beings. The beings who are to create this peace have different mental dispositions, they need different approaches to create peace. These different approaches came to be known as different religions. The Nalanda masters lived harmoniously despite differences in their philosophical views, with due recognition of the multiplicity of mental propensities.

Acharya Shakyaprabha

This model of the mode of living and learning of the Nalanda pundits, is ideal for followers of the various religious traditions to live harmoniously and work for the common cause to create peace on earth.

'HÀQLWHO\ WKHUH DUH FHQWHUV OLNH 1DODQGD LQ RWKHU religious traditions such as Judaism, Hinduism, Jainism, Christianity, Islam, Sikhism and so on, which are exemplars of harmony and from which we can learn a great deal.

How can harmony be created in the midst of the diversity of religions, nationalities and viewpoints?

It is not magic. We would need to resort to rationality and some effort to think in this way. Just Atisha Dipankara Srigyana

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as an apple can be red, big, delicious, organic and so forth, having so many characteristics, individuals also have numerous identities. For example, I am a human being, a Buddhist, a Tibetan, a male, a non-expert and so forth. Depending on which of WKH LGHQWLWLHV RQH LGHQWLĂ€HV RQHVHOI PRUH FORVHO\ with, our view and relationship with others arises accordingly. So, if one focuses mainly on the identity of being a Buddhist, there would be a tendency to push aside people from other religions, resulting in religious strife. Whereas, male-chauvinism surfaces the moment I emphasize more on the male aspect of my identity.

kings (King Udayi of the Satavahana Dynasty and King Gautamiputra respectively) on virtuous administration of the kingdom. These two texts would be extremely helpful for leaders and politicians to foster healthy public relations.

Bodhisattva Shantideva’s book Bodhicharyavatara ‘A Guide to the Bodhisattvas’ Way of Life,’ is another masterpiece to tackle our day-to-day emotions such as anger, craving, ego and so forth. Above all it focuses on the cultivation of XQFRQGLWLRQDO ORYH 7KH DGYLFH RQH Ă€QGV LQ WKLV book is very convincing, full of common sense insights and rationale, to enable us to lead a life of greater meaning and sensibility. It teaches us how to be least affected by external factors so that we have a stable state of mind at all times.

The narrower the scope of the identity, the greater the chance for strife. On the other hand, the broader the scope of the identity that one associates oneself with - such as being a human, which pervades across all seven billion human beings - the greater the chance that discrimination of all kinds and likewise strife will dissolve, resulting in harmony among all human beings. In this way the whole world will become one family, living together in genuine peace. For instance, in the same family where some siblings are female and others are male, yet there is oneness and harmony, as the feeling of being from the same family dominates over other secondary differences, such as gender.

When you are not affected by external conditions you do not lose your freedom. Freedom is genuine peace and happiness.

A Take Home Gift from the Erstwhile Nalanda: The teachings from Nalanda point to the fact that everyone has the right to be happy. The source of happiness, fortunately, is not external to you. It is within you. The causation between the source of happiness and the resultant happiness operates on the basis of the law of interdependency. Just as happiness is what your mind experiences, the sources are there within your mind itself. With cheer and wisdom extract the causes of happiness from within.

We need to learn this ourselves and then teach the younger generation about the perspective of associating ourselves with the identity of being KXPDQ ÀUVW DQG OHWWLQJ WKH UHVW EH VHFRQGDU\ 7KLV is what distinguishes some as leaders, such as His Holiness the Dalai Lama.

The Buddha stated in the Systematic Compilation of Dharma Sutra:

For genuine practitioners of Bodhicitta which cherishes all others more than oneself, the concept of dissolving differences is very natural. For them everyone is seen as so close to them, as their own mother or children. The Nalanda tradition, one of a kind among the various religious traditions, is an embodiment of this excellent spirit.

Enlightenment is not bestowed by anyone;Íž Nor is enlightenment held by anyone else;Íž Realising the qualities within yourself, Is the awakening of Enlightenment.

Imagine that you are in a large, beautiful garden, but in pitch darkness. Even though you are in the most exquisite garden you cannot enjoy it. The reason is obvious. There is no light. Just as not enjoying the garden is due to the absence of light, all our miseries are due to the darkness of ignorance. Only through introducing the light of wisdom can the darkness

The Legacy of the Nalanda Tradition for Today’s Society: Arya Nagarjuna’s Ratnamala (Precious Garland), and Suhrllekha (Letter to a Friend) are two classic compositions in the form of advice given to two

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of ignorance be eliminated. All the writings of the great saint-scholars of Nalanda are meant to ignite the light of wisdom which sees everything as dreamlike, empty of objective existence, as elucidated by the Buddha in the Samadhiraja Sutra which states:

pervasive is universal love that reaches out to all beings. If you ask how such appealing, tender and unconditional love can be cultivated, the writings of the great Buddhist masters from Nalanda, particularly ‘Bodhicittavivarana’ by Arya Nagarjuna and the 8th Chapter of ‘A Guide to the Bodhisattvas Way of Life’ by the great Bodhisattva Shantideva, are very helpful.

Just as in the dream of a youthful girl, She met with a boy and saw his death, Joyous was she at the meeting and anguished at his death, View all phenomena as thus.

In short, the legacy of these great beings from Nalanda boils down to the cultivation of wisdom to see everything as dream-like in the context of the interdependency of all phenomenon and unconditional love which simply erases all ill thoughts by embracing all other sentient beings, leaving none aside. This keeps you, your family of sentient beings and your environment in peace and calmness at all times.

Furthermore, although the light is introduced, if it is small like that of a tiny candle, you can only enjoy VHHLQJ RQH RU WZR Ă RZHUV QRW WKH HQWLUH EHDXWLIXO garden. Only a pervasive light as that of the sun will allow you to enjoy the whole exquisite garden.

Likewise, the light that you introduce should be pervasive. What makes the light of wisdom

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MAJOR PROGRAMMES Two-Day National Seminar on

Nalanda Tradition of Buddhism in Asia Organised by Indira gandhi National Centre for the Arts, TIbet House, Cultural Centre of His Holiness the Dalai Lama Convenor: Benoy K Behl

November 13 - 14, 2013

His Holiness the Dalai Lama’s Speech

at the Inaugural Ceremony of the National Seminar on Nalanda Tradition

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his seminar brought together scholars from various disciplines to share their knowledge on the erstwhile Nalanda University, a unique center of learning and spiritual development. Nalanda was a Mahavihara - a grand grouping of centers. Sumpa Khenpo (1709-1788), a Tibetan scholar of Nalanda and a renowned historiographer and chronologist, described the great libraries of Nalanda, contained in the three temples – with the nine-storeyed grand temple library called Ratnodadhi. The Nalanda tradition is great not merely because of its architecture or the numerosity of the students, but because of the high standard of education LQ GLIIHUHQW ÀHOGV PDUNHG E\ D VRSKLVWLFDWLRQ RI ULJRXU DQG quality. Over the two-days participants at the seminar were introduced to the glorious tradition of Nalanda, one of the treasures of India.

The seminar was inaugurated by His Holiness the Dalai Lama, who also graciously inaugurated an exhibition of photographs of Nalanda by Benoy K. Behl. His Holiness the Dalai Lama also planted a pippal tree on the occasion.

The Inaugural Ceremony was attended by over two thousand people.

Below is a transcription of the speech given by His Holiness the Dalai Lama.

His Holiness the Dalai Lama addressing the inaugural ceremony of the TwoDay National Seminar on the Nalanda Tradition of Buddhism in Asia

First of all, having paid homage to the Buddha, I would like to greet and congratulate Indira Gandhi National Centre for the Arts and Tibet House for

organizing this event – the two-day seminar on Nalanda Tradition of Buddhism in Asia.

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Since I came to India in 1956, I had the opportunity to come to India and go on pilgrimage to many Buddhist sites including Nalanda. Of course, from childhood Nalanda was very familiar to me, because I always thought and studied according to the Tibetan tradition. Firstly we memorise what we call root texts, then eventually explain them word by word, and then through the process of debate try to understand the meaning precisely. So, I also started memorizing from the age of 6 or 7. As a young boy I had to learn by heart because of my tutor.

Sometimes he threatened me a little, and from my side with great reluctance I learnt these things. But at the time there was no interest. Then gradually I started to take my studies more seriously, and began to admire the texts written by the Indian masters.

In 1956 I came to India and upon seeing the area , EHJDQ WR UHà HFW RQ WKH WKRXJKWV RI WKH 1DODQGD masters, and the aspects of their knowledge which I was familiar with. The erstwhile great Buddhist institutions are no longer existent. However, the knowledge that was developed still exists. It is of course based on Buddha’s teachings, but made PRUH UHÀQHG $QG WKHUH LV DOVR WKH XVH RI UHDVRQ a logical approach. This institution contributed immensely to Lord Buddha’s dharma, particularly the Sanskrit tradition.

The Buddha himself espoused such an apporach.

A rough translation is as follows: ‘Oh my followers, monks and scholars, You should not accept my teachings out of faith or devotion, But rather through thorough investigation and experimentation.’ So, Arya Nagarjuna, Acharya Aryadeva, Acharya Buddhapalita, Acharya Chandrakirti, these Nalanda scholars implemented the Buddha’s teachings, not out of faith, but after thorough investigation. They investigated even the Buddha’s own words and when they found that a teaching of the Buddha goes against reason they rejected it. They took the liberty to examine the Buddha’s own words. This is because the Buddha gives us that liberty. So I think the Nalanda masters really made every sort of effort to know the reality through investigation.

Similarly as someone already mentioned, in modern times, mainly in the west, the concept of science developed, and scientists endeavoured to investigate the reality through experiments and investigation.

One day about fourty years ago, I talked to an American lady who considers herself to be Tibetan Buddhist. I just mentioned that I wanted to discuss with modern scientists from different ÀHOGV RI VFLHQFH DQG VKH VDLG WR PH œEH FDUHIXO science is the killer of religion, be careful’. Then I thought that the mind of genuine scientists would be neutral, open, always keen to investigate. At the beginning they would have to have a skeptical and open mind. Then through investigation once they arrive at the facts, they would accept them. The Nalanda tradition is exactly like that. Therefore, I felt that there is no danger in meeting with scientists and discussing various issues. As a result of more knowledge about cosmology, the world, the universe and so on, now I also take the liberty to reject the existence of Mount Meru. I think many monks here still believe that there is a Mount Meru.

Once I showed a picture of Apollo reaching the moon to a friend of mine, a good Tibetan scholar.

Although I showed him the picture of the moon he still believed that perhaps it is a part of Mount Meru’s rocky area.

First the Pali tradition spread from India to Burma, Thailand, Sri Lanka, Cambodia and Laos. In these areas mainly the Vinaya system became very well established. This is wonderful‌really wonderful.

On top of the Pali Tradition, there is the Sanskrit tradition which came mainly from Nalanda, and perhaps also Takshashila. For at least a few centuries Nalanda remained the chief institution for religious teachings, and academic learning. Thereafter, knowledge of the Sanskrit tradition spread from India to China, and then later from India to Tibet.

It slowly spread to China, Vietnam, Korea, Japan, Tibet, Mongolia, and some republics in the Russian Federation. All these places became followers of the Nalanda tradition. So, although this great institution is just a memory, the knowledge is still alive. I think in this respect we Tibetans, for over a thousand years really worked to keep the knowledge of Nalanda as pristine and pure a form as possible. $V , PHQWLRQHG HDUOLHU ÀUVW ZH PHPRULVH WKH URRW texts, then explain each word, and then try to grasp the meaning precisely through rigorous debates.

However, as the view challenging the existence RI 0RXQW 0HUX LV EDVHG RQ VFLHQWLÀF ÀQGLQJV

13

Ven. Geshe Dorji Damdul, Director of Tibet House, speaking at the inaugural ceremony

measurements and calculations, it is the reality.

As followers of Nalanda, we must accept the reality.

easier to deal with mental illness and disturbance.

Many scientists say that a healthy body is closely related to a healthy mind. Therefore, people in medical science show great interest in ancient Indian psychology. As a result, over the last ten years, the number of scientists that actually carry out experiments, and get very convincing positive results has increased. Thus, we can say that the knowledge of the Nalanda tradition is not merely ancient knowledge, it is also very relevant for today’s world.

Eventually I started having discussions with VFLHQWLVWV SULPDULO\ IURP IRXU ÀHOGV FRVPRORJ\ neurobiology, physics particularly quantum physics, and psychology. Now almost 30 years have passed, and as a result of meetings and discussions with modern scientists, thinkers and philosophers, interest has increased on both sides. Year after year several scientists are showing eagerness for these kinds of discussions. And we have also learnt useful information about particles, quantum physics and quarks. This is very useful. After 30 years it has become clear that as far as matter is concerned, western science is highly developed.

0DQ\ WKLQJV FDQ EH OHDUQW IURP WKHLU ÀQGLQJV DV far as the mind and psychology is concerned.

However, in terms of psychology the west is still at a very initial stage. On the other hand, Indian psychology including Buddhist psychology is highly developed. Therefore, over the last twenty years, many scientists have been very eager to learn about the mind and emotions from Indian sources LQFOXGLQJ %XGGKLVW SV\FKRORJ\ 7KH\ ÀQG LW YHU\ XVHIXO WR ÀUVW JDLQ D PRUH FRPSOHWH NQRZOHGJH RI the emotions. Thereafter, it is much easier to tackle the destructive emotions. Once you gain a fuller knowledge of emotions, the mind, and all sorts of causes and conditions, once you get a clear picture, it is much easier to deal with the emotions. Like with physical illness, once you know the cause, such as a virus and so forth, it is easier to deal with the illness. Similarly, once you have knowledge of the whole system of the mind and emotions, it is much

)RU ,QGLD¡V GHYHORSPHQW LQ WKH PDWHULDO ÀHOG western science and technology makes a huge contribution. Similarly, in terms of the inner world, a healthy inner world, I think India can make a VLJQLÀFDQW FRQWULEXWLRQ WR WKH ZKROH ZRUOG 7KLV is India’s treasure. So, therefore I usually say that historically Indians are our gurus, and we are their chellas. But more precisely, ancient Indians are our gurus, not the modern Indians! Modern Indians are too westernized. So, I often used to tell my Indian friends that modern knowledge of science and technology is very important. India has no problem in relation to language, and has a great potential, so effort must be made to further develop in the PDWHULDO ÀHOG +RZHYHU DW WKH VDPH WLPH ,QGLD¡V thousand year old knowledge about the inner world must be maintained. Not by considering it as a religious subject, but by viewing it as an academic subject, and seeing it as an Indian tradition of knowledge. This is what I always tell my Indian friends. There is no point in neglecting this ancient Indian knowledge, it is very, very essential.

14

Although this knowledge comes from Buddhist literature and Buddhist texts, I don’t consider it to be a part of Buddhism, it is simply knowledge.

When I explain these things I usually approach them from a secular basis. And that is also an Indian tradition. Over 3000 thousand years India has developed a very good concept of secularism, which means respect for all religions, as well as for non-believers. As this country consists of multireligious communities the Constitution gives no choice but to accept a secular basis and respect all religions. Some of my friends in the west express reservations when they hear about secularism.

They think that it means to maintain a distance from religion. This is not the Indian understanding.

Respect for all religions and also for non-believers is a realistic approach and very relevant in todays world. I read a report that out of seven billion human beings, over a billion are non-believers.

Over one billion is quite a large portion of the population. These people are human beings and an important part of humanity. And of course they also need to pay attention to inner values and well being. Without inner values, we eventually become the slave of money, we can’t get peace of mind.

Always thinking ‘money, money’, and chasing after money and power is very bad. It makes us behave like animals.

with their big nose they can smell things that are a few kilometers away. And small insects, their ears are much better than our ears, they can hear small sounds from some distance. So, as far as sensorial experience is concerned, some mammals, even birds, have a much stronger experience than ours.

But then we have this mental power of analysis and through analysis we can develop a conviction that warm-heartedness is the ultimate source of inner peace, because if a greater sense of concern LV WKHUH D JUHDWHU VHQVH RI VHOI FRQĂ€GHQFH ZLOO come, which will lead to more inner strength. This automatically reduces fear. When there is less fear one can trust more easily. With fear comes distrust and a greater sense of distance from others. This is the real problem which modern society faces.

We are social animals, which means that there must be something to bring us together, that is, human compassion. When there is a sense of concern for the well-being of others everyone comes together. If there is a self centered attitude a feeling of distance from others is created, which is actually against basic human nature. The Buddha, Lord Krishna, Jesus Christ, and in fact all religious traditions emphasize the importance of the practice of love, compassion, forgiveness and tolerance. We must educate people about these mental qualities. This is the key for a healthy body and mind, a healthy family and society. Not talking about the next life, not talking about Nirvana, simply trying to create a better humanity, a better world, for which we need a sense of oneness with the seven billion human beings with whom we share the earth.

We have a unique brain, something very different from that of other mammals. We must utilize this unique brain by not just relying on sensorial experiences, but by achieving a mental level with which we can utilize the human qualities. Sometimes I jokingly tell people that as far as sensorial experience is concerned the elephant’s sense of smell is much stronger than that of human beings,

I think that too much concern regarding ‘we’ and ‘they’ is outdated. We must think of the entire

A riveted audience listening to His Holiness the Dalai Lama’s message at the inaugural ceremony

15

seven billion human beings as ‘We’, as a part of me.

These kinds of concepts are a part of the Indian concept of secular ethics. Therefore, I say that I am proud to be a disciple of the great Indian thinkers.

And also these days I say that I am a son of India.

There are two reasons for this, one is that since FKLOGKRRG P\ PLQG KDV EHHQ ÀOOHG E\ WKRXJKWV and ideas of the Nalanda tradition, which is Indian thought. Secondly, for over 55 years, this body has survived because of Indian dal, rice and chapatti.

So, therefore, I am a son of India. Whenever I go anywhere I always describe myself as a messenger of India. I am really proud of this. Because of these great, remarkable human beings, we were able to VWXG\ DQG SUDFWLFH DFFRUGLQJ WR WKHLU ÀQGLQJV DQG WKHLU YHU\ VFLHQWLÀF DSSURDFK 0\ ZD\ RI WKLQNLQJ LV TXLWH VFLHQWLÀF (YHQ LQ ZKHQ , PHW &KDLUPDQ Mao Tse Tung in Peking, he told me that my thinking LV YHU\ VFLHQWLÀF &KDLUPDQ 0DR ZDV RI WKH EHOLHI that religion is poison. This is understandable. But if he would have had the opportunity to learn the thoughts of the great Indian masters I think he would also have followed them. However, usually people think that being religious is something to do with praying to mysterious beings and so on, with not much emphasis on hard work and reasoning.

So, I really feel greatly honoured that I am a son of India and a messenger of India, having such wonderful Indian gurus who possess vast and extremely practical knowledge.

and try to adopt a logical and holistic approach.

We always try to discover the reality through four dimensions or six dimensions. This is very helpful.

Such an approach can easily be applied to different VXEMHFWV DQG ÀHOGV 7KLV LV ZKDW , ZDQWHG WR VD\ Thank you very much.

The Pipal tree planted by His Holiness the Dalai Lama at the Indira Gandhi National Centre for the Arts, during the inaugural function

Proceedings of The Two-Day National Seminar on

Nalanda Tradition of Buddhism in Asia

I hope that these kinds of meetings remind us of this ancient Indian knowledge, this ancient Indian treasure of knowledge. And I hope that as an academic subject more universities and colleges pay attention to this ancient Indian knowledge as well as to Buddhist cosmology and logical analysis. Some scientists are really showing interest in this now. Once a scientist asked me whether the analytical approach can also be used in other subjects. I answered, ‘yes of course, we also try to apply this’. Buddhist philosophy or Buddhist concepts can easily be shifted to other subjects, such as medicine, law and so on. If lawyers know RI WKHVH DSSURDFKHV LW ZRXOG EH YHU\ GLIĂ€FXOW WR defeat them, as they would easily pick up the wrong aspects of arguments. Thus, I think epistemology should not be considered to be merely a religious method. It is simply a key that can open the great potential of our brain for logical analysis. We learn not to accept things easily, but to analyse repeatedly

O

n the second day of the National Seminar several scholars spoke on key themes related to Nalanda University, including: 1.

2.

3.

4.

5.

6.

16

History of Nalanda Philosophy of Nalanda and Prominent Saint-Scholars of Nalanda The Spread of the Nalanda tradition Revival and Continuation of the Nalanda Tradition in Modern Times Preservation of the Tradition: Linguistics and Translators Psychology and Medicine

‡ ‡

History of Nalanda There are various historical accounts of Nalanda.

One historical source indicates that the University Ă RXULVKHG IURP WKH QG WR WK &HQWXU\ &( while some accounts 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 of 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.

‡

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 studied there, such as the Chinese scholar Xuanzang who 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 scholars and masters from Nalanda. Several Tibetan scholars visited Nalanda and likewise, masters such as Acharya Shantarakshita carried the rich philosophy to Tibet, and encouraged the translation of the texts into Tibetan. Similarly, Acharya Dharmapala took the tradition to Indonesia.

Its scale was massive, covering several kilometres, ZLWK WHQ PDJQLĂ€FHQW IRXU VWRUH\ FROOHJHV VHSDUDWHG by eight landscaped gardens and adorned with EULJKWO\ FRORXUHG Ă RZHUV DQG ODNHV ZLWK EOXH lotuses.

In this session the speakers discussed the history of Nalanda, looking at various issues including: ‡ ‡ ‡ ‡ ‡

6XEMHFWV VWXGLHG DW 1DODQGD :KHWKHU WKHUH ZHUH GHEDWH DQG H[FKDQJHV between masters from Buddhist and nonBuddhist traditions 6FKRODUV DQG WKHLU FRQWULEXWLRQV

:KR VWXGLHG WKHUH :KDW VXEMHFWV ZHUH VWXGLHG 7KH PRGH RI VWXG\ 7KH DUFKLWHFWV RI WKH 0DKDYLKDUD 3URPLQHQW ÀJXUHV RI 1DODQGD

This session focused on: ‡ 6FKRODUV UHVSRQVLEOH IRU WKH VSUHDG DQG preservation of the Nalanda tradition to other parts of the world ‡ 3URPLQHQW VFULSWXUHV ZKLFK KDYH EHHQ translated into different languages

Philosophy of Nalanda and the Prominent Saint-Scholars of Nalanda $ YLEUDQW LQWHOOHFWXDO DWPRVSKHUH Ă RXULVKHG DW Nalanda, 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 of the best minds. There was D ULFK FRQĂ XHQFH RI LGHDV FRPSOHPHQWHG E\ WKH 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.

Revival and Continuation of the Nalanda Tradition in Modern Times

The spread of the various philosophical traditions WKDW Ă RXULVKHG LQ 1DODQGD UHVXOWHG LQ WKH WUDQVODWLRQ of texts from Sanskrit into other languages, such as Tibetan and Chinese. Acharya Shantarakshita encouraged the extensive translation of texts into Tibetan, which over the course of time resulted in the translation of 110 volumes of Kangyur (teachings of the Buddha) and 230 volumes of Tengyur (commentaries by Indian masters) from

This session focused in particular on the following areas: 17

Monks from Drepung Loseling Monastery, Karnataka, making a sacred sand mandala

His Holiness the Dalai Lama consecrating the sand mandala

Indian languages, primarily Sanskrit, into Tibetan.

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 JUDQG WHPSOH FDOOHG 5DWQRGDGKL ,Q WKH ÀUH WKDW destroyed the University of Nalanda, thousands 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 WKLV WUDGLWLRQ IRU IXWXUH JHQHUDWLRQV DQG VSHFLÀFDOO\ focused on: ‡ :KDW DUHDV RI NQRZOHGJH IURP 1DODQGD are still existent ‡ :KDW DUHDV RI NQRZOHGJH DUH PLVVLQJ RU lost

with objects, philosophy that studies the ontological reality of objects, and logic that crystallizes 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, QRQ EHOLHYHUV DQG WKRVH ZLWK D VFLHQWLĂ€F EHQW RI mind, in a manner 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, great Indian masters such as Acharya Shantarakshita (8th Cent. AD), Xuan Tsang (7th Cent. AD), and Acharya Atisha Dipankara (11th Cent. AD), had the foresight to encourage the translation of the ancient classics into other languages. Acharya Shantarakshita also introduced logic as a means of maintaining the precision of the original thoughts of the Nalanda masters. This

Preservation of the Nalanda Tradition: Linguistics and Translators To wisely think of preserving the Nalanda tradition, at 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 OHDUQLQJ LV IRU WKH PRGHUQ ZRUOG LQ WKH ÀHOG RI education, as well 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

Meeting of minds: A panel discussion in progress

18

legacy is still surviving, as can be seen if one visits the present day Great Tibetan Monastic Universities in South India. It 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.

including self-grasping ignorance and self-centered attitude. One also comes to appreciate the need for positive mental factors such as the ten perfections – generosity, patience and so forth – to enhance and enrich altruism and wisdom.

7KH ZLVGRP ZKLFK LV WKH ÀQDO DQWLGRWH WR WKH GHÀOHG PHQWDO IDFWRUV KDV WZR HOHPHQWV WKH objective and subjective. By probing deeper into WKH ÀQH GLVWLQFWLRQV EHWZHHQ WKH YDULRXV OD\HUV 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 nonduality 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.

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;Íž 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.

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.

Psychology and Medicine Students at Nalanda University were encouraged to initially 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 by DIĂ LFWLRQV VXFK DV LJQRUDQFH ZKLFK SUHYHQW LW from 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 to self-cherishing mind, KDV H[SDQVLYH EHQHĂ€WV

7KLV LV ZHOO UHĂ HFWHG LQ WKH LQWURGXFWLRQ RI 7LEHWDQ medicine on the home page of Chagpori Tibetan Medical Institute: “Buddhism underlies and informs all aspects

Through investigating the subtle functions of WKH PLQG VXFK DV WKH ÀYH RPQLSUHVHQW PHQWDO factors, ten virtues, four variables, six fundamental DIà LFWLRQV WZHQW\ DGYHQWLWLRXV DIà LFWLRQV RQH learns how to undermine all the mental obscurations

The Valedictory Session: Dr. Kapila Vatsyayan as the chair, Prof. Lokesh Chandra, Ven. Geshe Ngawang Samten, Ven. Geshe Jangchup Choeden

19

Debates are an important part of the Tibetan Buddhist Monastic education system inherited from the great Nalanda Mahavihara

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 WKDW JURZV DUH FRPSRXQGHG IURP WKH ÀYH HOHPHQWV RI ZDWHU HDUWK ÀUH DLU DQG VSDFH DQG LW LV LQ WKLV material basis of elements, in other words, the body, the wind, bile and phlegm energies can manifest.�

For the complete proceedings of the seminar please visit www.tibethouse.in

Monks from Drepung Loseling Monastery sanctifying the environment and the world with sacred chants at the closing ceremony.

20

seminar COGNITIVE THOUGHT PROCESS: PERSPECTIVES FROM NEUROSCIENCE AND BUDDHIST PSYCHOLOGY November 24, 2013

T

he Buddha said, we are what we think, all that we are arises with our thoughts;Íž with our thoughts we make the world. So the world is what it is today because of us. Owing to the natural law of interdependence every thought that we think shapes the world the way it is. So when we realize the power of our thoughts and the fact that with that power comes responsibility, then the best way to try to save the day is to look into this thought process. This is the reason for having this seminar.

We need to understand the Cognitive Thought Process in order to be able to make use of it, not just so that we can gain more knowledge, but also so that we can learn how to gain greater control over our own mind and emotions.

the unique role of meditation in overcoming deep seated emotional, cognitive and behavioral SUREOHPV 7KH KDUGZDUH RI WKH EUDLQ LV QRW À[HG DQG LPPXWDEOH 7KH EUDLQ ZH DUH ÀQGLQJ LV indeed a bordered organ subdivided into zones and functions, but the lines are fuzzier than earlier thought. Lose vision, and the lobe that processes light may repurpose itself for other senses. Even into old age the brain can adapt, heal and renew itself after trauma and compensate in the case of disabilities. Suffer a stroke in the area that controls the left arm, and another area may take over at least some of the functions. Thus, science now FRQÀUPV ZKDW DQFLHQW SKLORVRSKLHV DOZD\V NQHZ - that it is possible to reset our well-being and happiness, regain the use of parts of the body that have been disabled by a stroke, train the mind to break the cycle of anxiety, hopelessness, and so on. Specialized neurons have also been found that allow us to mirror the behaviour of people around us, helping us to learn such primal skills as walking and eating, as well as how to become social, ethical beings.

This event saw the coming together of some of the top specialists in the area, such as Dr. Raj Kotwal, renowned medical researcher and chief medical advisor to the chief minister of Sikkim, and to the predecessor of the present Karmapa;Íž Dr. Ceon Ramon;Íž Dr. Rana P.K. Singh;Íž Suneet Verma;Íž Dr. Sisir Roy and Venerable Nawang Sonam.

Dr. Kotwal spoke with a great deal of depth and clarity on the issue of the relationship between the EUDLQ DQG WKH PLQG &XWWLQJ HGJH VFLHQWLÀF UHVHDUFK has shown that we have the power to change our EUDLQ E\ FKDQJLQJ RXU PLQG DQG WKHVH ÀQGLQJV KROG exciting implications for personal transformation.

+RZHYHU WKHVH ÀQGLQJV DUH RQO\ WKH WLS RI WKH iceberg. The tussle of the mind to fathom the brain it inhabits is the most circular kind of search- the cognitive equivalent of M.C. Escher’s lithograph of two hands drawing one another. But, as Dr. Kotwal pointed out, that will not stop human beings from chasing their curiosity relentlessly.

This fact has been at the basis of the ancient wisdom of faith traditions such as Buddhism. Science now tells us that our brain is capable of not only altering its structure but also of generating new neurons.

This fundamental paradigm shift is transforming our understanding of the human mind and proves

This educative presentation on new, cutting-edge research on the brain was followed by a talk on Qualia of Single Cell: Consciousness and the Buddhist Perspective by Dr. Sisir Roy. The term Qualia is used in western philosophy to refer to individual 21

Ven. Geshe Dorji Damdul giving the inaugural address

The scholars exchanging thier views during one of the panel discussions

instances of subjective, conscious experience. In Indian philosophy “guna� is considered to be qualia. Various Indian schools of philosophy like Nyaya and Nyaya-Vaisesika engaged in debates with Buddhists for many centuries about the concept of qualia in the context of the mind-body problem.

The development of modern neuroscience raises new debates on whether subjective experiences like WKH UHGQHVV RI D à RZHU ORYH DQG VR RQ DUH LQ IDFW WKH electrical activities of the brain. Llinas – the father of modern science - further emphasized that even a single cell-neuron has qualia. This immediately raises the most challenging issue of understanding qualia and consciousness in relation to the global functioning of the brain.

we have positive capabilities and can be so much better than what we may be at the moment.

2XU PLQGV LQĂ XHQFH RXU VRFLDO LQWHUDFWLRQV RXU physical health and our outlook as individuals.

Many believe that emotions, either destructive or constructive, are inherent and natural realities, intrinsic to our being, which we cannot change.

However, experientially it can be said that this is not the case. Such views and other views such as clinging to and grasping at objects as being independent, permanent or substantially autonomous are actually causes of our entrenched lust and hatred. Can we ever remove them permanently or at least deal with them effectively? The answer is ‘Yes’ for both of them. This was a highly engaging talk which guided the audience through the rich landscape of Buddhist psychology.

This was followed by a talk by Ven. Ngawang Sonam on ‘Self Awareness from the Buddhist Perspective’. He spoke about how from the very start of life, all of us yearn for something in life, with a strong sense of self accompanying us at every moment. Furthermore, everybody knows that this self constitutes not only the body, but also the mind. However, we have never really endeavoured to discover for ourselves what our minds look like. ,V LW MXVW RQH HQWLW\" &DQ ZH LQĂ XHQFH RXU PLQG DV PXFK DV LW LQĂ XHQFHV XV" &DQ RXU ERG\ LQĂ XHQFH RXU mind and vice versa? The ancient Indian tradition is the richest in being able to describe our mind in a most complete manner. In accordance with this tradition, he shared with the audience regarding the different aspects of the mind, their natures, the conditions and causes that give rise to them, their roles or functions and their relevance in our daily life. Addictions, crimes, and anti-social elements have all stemmed from misconstrued mental states, and yet we have such visionaries as Martin Luther King, Mahatma Gandhi, Mother Teresa, and His Holiness the Dalai Lama, who have shown us that

The third speaker of the day, Dr. Suneet Verma, spoke on Self-awareness from the point of view of Western Psychology. Prof. Suneet Verma is an Associate Professor at the Department of Psychology, University of Delhi, India. He has been engaged in Post Graduate teaching and research at the Department of Psychology for the last 16 years. His early work was in the area of Theoretical Psychology/Philosophy of Psychology. His recent work focuses on Indian perspectives on Psychology, for instance, Vedanta, Yoga Psychology, Buddhist Psychology, and their links with Sri Aurobindo’s Integral Psychology. His current work deals with spirituality and healing.

This was followed by a thorough exposition of the concept of Qualia by Dr. Sisir Roy, a Professor in the Physics and Applied Mathematics Unit of the Indian Statistical Institute in Kolkata since 1993.

He has also had other academic posts including as a visiting professor at the University of Arkansas, 22

USA in 2008 and 2009. He has been a Distinguished Visiting Professor at the George Mason University, 86$ 'U 5R\·V ÀHOGV RI LQWHUHVW DUH WKH )RXQGDWLRQ of Quantum Mechanics, Brain Function Modeling and Cognitive Science, and Data Analysis and Quasar Astronomy.

The seminar ended with presentations by Dr. Ceon Ramon on Decision Making from the Perspective of Buddhist Psychology. This was followed by a panel discussion on Qualia and Self-Awareness from the Perspective of Buddhism and Western Psychology with the audience.

23

two-day seminar Neuroscience, Psychology and Educational Practices tibet house in collaboration with D.S. KOthari Centre for science, ethics and education, Delhi University January 30 & 31, 2014

K

Bangalore, Prof. P. Krishna, Secretary of Rajghat Education Centre, Krishnamurthi Foundation India, Dr. G. Gautuma, Director-Secretary, Krishnamurthi Foundation India, Dr. Ritupal Choudhary, Professor at Aditi Mahavidyalaya, University of Delhi, Dr. Srila Basu, Principal of Mirambika Free Progress School and Ms. Kamala Menon, teacher at Mirambika Free Progress School.

There were also some brilliant presentations on teaching methods and educational practices by college students preparing to be teachers.

nowledge is a liberating force, and is the premise of growth and development of the individual and society as a whole. In pursuance of the goal of bringing knowledge on different perspectives of reality to a greater number of people, Tibet House in Collaboration with the D. S. Kothari Centre for Science, Ethics and Education, University of Delhi, organized a two day seminar at University of Delhi, on Neuroscience, Psychology and Educational Practices. This event saw the coming together of several scholars and philosophers who shed light on Neuroscience, Psychology and Philosophy, and linked these disciplines to explorations on the development of individuals through the education system.

The two-day seminar was also graced by noted scholars such as Prof. Subhadra Channa (Department of Anthropology, University of Delhi), Prof. Hira Paul Gangnegi (Department of Buddhist Studies, University of Delhi), Prof. Meenakshi Thapan (Department of Sociology, University of Delhi), Prof. Ashum Gupta (Department of Psychology, University of Delhi) and Dr. Jayshree Mathur (Department of Education, University of Delhi) who chaired the various sessions.

2Q WKH ÀUVW GD\ WKH 1DWXUH RI &RQVFLRXVQHVV ZDV looked at from the perspective of Neuroscience (Dr. Ceon Ramon), Indian Philosophy (Prof. Girishwar Mishra), Buddhist Philosophy (Ven. Geshe Dorji Damdul) and Sri Aurobindo’s philosophy (Dr. Suneet Verma). There was also a presentation on Qualia: Subjectivity of Experience by Dr. Sisir Roy. These presentations were deftly linked to practical applications in daily life through presentations on Buddhism and Educational Pursuits among Ladakhi Students (Ms. Elizabeth Williams), Emerging Issues for School Educators (Mr. Pema Gyaltsen) and Applied Psychology: Lessons from the Field (Ms. Lorraine Lester).

The seminar was well attended by students and scholars alike.

The focus of the second day was on educational practices with presentations by Prof. Pratibha Jolly, Principal of Miranda House, Dr. B. Tsering, Principal of the Dalai Lama Institute for Higher Education, 24

Students taking part in the conference

The two-day seminar was well attended by academics, educators, students and proessionals from all walks of life

25

PADMAPANI LECTURE

THE BUDDHA ERA & THE DATE/YEAR OF THE BUDDHA’S MAHAPARINIRVANA 25th Padmapani Lecture organised by Tibet House in collaboration with India International Centre Er. Sonam Morup | August 24, 2013

Over thirty varying dates have been suggested by scholars of South Asian Buddhist countries including Tibet and China, as well as by experts from Europe and the West. Among them, the most popular dates are 544 BC by academics of South Asian Buddhist countries, 881 BC by Tibetans, and 487 BC/483 BC by European and Indian scholars and historians. However, after detailed comparative studies and analysis based on the literature of Sri Lanka and China, and Indian and Greek inscriptions and solar eclipse data;͞ it has been found that only %& FDQ EH À[HG DV WKH DFWXDO GDWH RI WKH /RUG Buddha’s Mahåparinirvana.

Er. Sonam Morup initially worked as a Lecturer in the (QJLQHHULQJ &ROOHJH DQG 'HSXW\ 5HVHDUFK 2IĂ€FHU LQ WKH Engineering Wing. He was involved in the execution of Hydro-Electric projects and the public works department, and retired as a Superintending Engineer. He engaged in studies and research work related to Buddhism and Science for the last more than ten years, and has been intensely involved in studies and research work related to the Buddhist History of India and Tibet.

Below is an extract from an article written by Er. Sonam Morup on the issue.

V

For the complete article please visit www.tibethouse.in

aisakha Purnima is known as the ThriceBlessed Day, Buddha Purnima. On this date, Siddharth Gautama was born at Lumbini Park, achieved Enlightenment at Bodh Gaya (Bihar) and attained MahĂĄparinirvana at Kushinagar (Uttar Pradesh).

Nowadays, we celebrate Buddha Purnima Day in the month of April-May (April28 to May 28), on the basis of the parinirvana year, which is 544 BC. This date contains an excess period of 57 years and the exact date has now been found to be 487 BC.

Speaker Er. Sonam Morup and Chairperson Prof. Madan Verma (left to right)

1 The MahĂĄvamsa (The Great chronicle of Ceylon by Wilhelm Geiger. (Page-xxiii, introduction) $Ĺ“RND DQG WKH 'HFOLQH RI WKH 0DXU\DV E\ 5RPLOD 7KDSDU 3DJH

3 The Sheaf of Garlands of the ‘’Epochs of the conqueror (Jinakalamatipakavanam) by N.A Jayawickrama, Ph.D.,University of Ceylon (page-63,64) 4 The Mahavamsa‌.(Chap.VI page-51-61) 5 i) The Oxford History of India by V.A Smith (page-75) ii) Ancient India by V.D Mahajan, Ph.D (page-180,181) iii) Chronology of Ancient India by Sita Nath Pradhan (page-238-247) $Ĺ“RNDÂŤ E\ 5RPLOD 7KDSDU SDJH

26

INTENSIVE COURSE such as Arya Nagarjuna’s “Ratnavali” and Acharya Shantideva’s “Guide to the Bodhisattva’s Way of Life,” and meditation. The program is held once in every two months for four to ten days.

7KLV SURJUDP LV VSHFLÀFDOO\ GHVLJQHG WR VXLW WKH conditions of the people in the cities such as Delhi who lead a very hectic lifestyle. Course covers philosophy as taught in the classical texts

The Essence of The Heart Sutra Ven. Geshe Dorji Damdul April 5-7, 2013

A

Form is empty;; Emptiness is form;; Form is not other than emptiness;; Emptiness is not other than form.

rya Nagarjuna in his Dharmadhatustava (the synopsis of which is given on page 29-30) proclaims that the dharmadhatu is the hidden treasure which exists in everyone irrespective of the individual’s caste, creed, nationality and gender. When unveiled, it is described as Nirvana or Buddhahood in relation to the perceiving mind which is absolutely clean and pure. A glass of water is seen as murky when looked at through a tainted pair of glasses, but as so pure when looked at through clean lens. The purity of the object depends on the purity of the subjective viewer. Likewise, as of now we see the whole world as so imperfect, as we look at it through the lens of our own mind which is acutely GHÀOHG E\ LJQRUDQFH DQG LWV RIIVKRRWV DIÁLFWLRQV VXFK DV DWWDFKPHQW DQG anger.

The Heart Sutra opens with the Omniscient Buddha, sitting amidst a congregation of monastics and Bodhisattvas on Vultures Peak in Rajgir, deep in meditative samadhi on the ultimate reality known as the Profound Illumination. With the blessings of the Buddha Venerable Shariputra was inspired to ask Arya Avalokiteshwara on behalf of all beings who aspire to be free from the cycle of misery, “how should any child of the lineage practice the path to attain perfect enlightenment which is free of the fears of samsara?”

As one cleanses the mind of these DIÁLFWLRQV DQG YLHZV WKH VDPH ZRUOG again, it will be seen very differently - as so pure and perfect. As the mind is cleansed for good, one live in the world of purity and perfection. This is the experience of nirvana and Buddhahood in the very same world which is seen as samsara by ordinary beings. Whether you experience full Buddhahood or just simple nirvana depends on the degree of the purity of the mind that interacts with the world.

One is then posed with the next question of how one can possibly give rise to such a pure vision.

7KH GHÀOHG PLQG LV FKDUDFWHULVHG DV a mind tainted by ignorance which misconceives things and the world to exist as objectively real, along with the subtle stains of this misperception. This ignorance and its subtle VWDLQV WKDW GHÀOH RXU PLQG QHHG WR EH SXULÀHG )RU eliminating the ignorance, one has to revolutionize the way our minds perceive the world.

Arya Avalokiteshwara exhorted that just as the person is VHHQ WR EH HPSW\ RI REMHFWLYH UHDOLW\ DPLGVW WKH ÀYH aggregates, the aggregates as well are objectively void, as they are also seen as not being different

Arya Avalokiteshwara responded by explicating on the way to cleanse the PLQG RI GHÀOHPHQWV VR WKDW ZKHQ looked at through the lens of the purest mind the dharmadhatu is seen as the immaculate purity of nirvana.

27

from their own constituents. This points to the absence of objectivity across the board of existence.

Thus, the dream-like nature of all phenomena is established.

Feeling is empty;Íž Emptiness is feeling;Íž There is no emptiness other than feelings;Íž There is no feeling other than emptiness.

Daily meditation on the emptiness of form or feeling will leave a deep effect on our mind. (For simple steps for meditation on emptiness, please turn to the Staircase to Emptiness (http://tibethouse.in/Article%20/ intensive-course). For the Heart Sutra text in English, please visit http://tibethouse.in/Article%20/intensive-course)

After leading beings to the experience of the HPSWLQHVV RI REMHFWLYLW\ RI WKH ÀUVW DJJUHJDWH -form, Arya Avalokiteshvara guides beings to UHà HFW LQ WKH VDPH ZD\ RQ WKH UHPDLQLQJ DJJUHJDWHV – feeling, discrimination, compositional factors and FRQVFLRXVQHVV 5Hà HFWLQJ RQ WKH HPSWLQHVV RI WKH three kinds of feelings – pleasure, pain and neutral ² LV H[WUHPHO\ VLJQLÀFDQW $OO VXIIHULQJ LV D UHVXOW RI negative karmas, which in turn are given rise to by disturbing emotions such as attachment, anger and ignorance, which are very clearly depicted in the inner most circle of the four circles of the Wheel of Life. Of the three destructive emotions, ignorance lays the ground for the other two– attachment and aversion. Seeing things as independently existent from the object’s own side orchestrates the mind to latch on to objects when it sees them as attractive, which is attachment. This triggers aversion when the object is seen as objectively undesirable.

The Heart Sutra ends with a very important mantra: Tatyatha gatay gatay paragatay parasamgatay bodhi svaha Reciting the mantra several times with the knowledge of the meaning of the mantra will bring JUHDW EHQHĂ€W The literal translation of the mantra is as follows: Thus it is: go, go, go beyond, go still beyond, establish Enlightenment.

The meaning of the mantra is follows: The whole path to Enlightenment is in the form RI WKH Ă€YH SDWKV 7KH Ă€UVW ÂśJR¡ UHIHUV WR WKH SDWK of accumulation. The second ‘go’ refers to the path of preparation. ‘Go beyond’ indicates the path of seeing. ‘Go still beyond’ refers to the path of meditation. Finally ‘establish Enlightenment’ indicates the path of no more learning, which is Buddhahood.

Feelings in the form of pleasant or painful feelings feeds the attachment and aversion, which in turn incessantly keeps karma rolling. The world endlessly operates in chaos and peace is disrupted because of people’s total surrender and slavery to the feeling of pleasure and the paranoia towards feelings of fear and pain. In the process instead of fear and pain subisiding more complications arise, thus causing peace and happiness to diminish. Only by eliminating ignorance by seeing how these feelings do not exist the way they appear can we successfully undo the complications. By seeing the feeling of pain or pleasure as dream-like, devoid of objective reality the corresponding response in the form of attachment and aversion will not arise. Therefore, it is very important to see the ultimate reality of feelings. Fearlessness will dawn in us upon meeting with unpleasant feelings, where otherwise there would have been an upsurge of fear and anxiety in such situations. such Fear steals our peace and happiness. Fearlessness is peace.

While reciting the mantra, one should remind oneself of the fact that the Buddha is exhorting us to not remain in samsara any longer. Visualize the Buddha advising us to concertedly progress along WKH ÀYH SDWKV WR %XGGKDKRRG WKURXJK LQVLJKW LQWR WKH XOWLPDWH UHDOLW\ $GGLQJ WKH UHà HFWLRQ on the meaning of emptiness brings to mind the whole purpose of the mantra, and brings complete EHQHÀW ZKHQ UHFLWLQJ WKH PDQWUD WZHQW\ RQH WLPHV hundred times or as many times as one wishes.

One can also visualize nectar descending from the Buddha’s heart towards oneself and all dear mother sentient beings while doing the recitation.

Doing this practice consistently with some degree of experience of emptiness, be it merely a modicum of insight, will leave a deep impact on the mind.

The mind becomes more and more stable and not vulnerable to external disturbing conditions.

To meditate on the emptiness of feelings, we can change the four lines in the Heart Sutra in the following way:

7KLV WHDFKLQJ RQ HPSWLQHVV LV WKH ÀQDO OHJDF\ RI WKH Buddha, the reason why He appeared on this earth.

28

INTENSIVE COURSE The Essence of Arya Nagarjuna’s

‘In Praise of Dharmadhatu’ Ven. Geshe Dorji Damdul October 12 - 14, 2012

‘I

n Praise of Dharmadhatu’ is a classic treatise ZULWWHQ E\ $U\D 1DJDUMXQD LQ ÀUVW FHQWXU\ &( WR explain the comprehensive nature of the teachings given by Buddha Shakyamuni. Reading and UHà HFWLQJ RQ WKH PHDQLQJV DV FRQYH\HG LQ WKLV WH[W unveils the mist of mental disturbance from within our minds. It clears the mystery of the panacea for all the ills of our life. It gives enormous hope and relief from the fears and anguish of our daily lives and the world.

The text begins with a meticulous explanation of Dharmadhatu in the context of Buddha nature.

Dharmadhatu is the real treasure which you and me, with no one cast aside, posseses. All miseries we go through - dissatisfactions, fears, anguish and lamentations, are due to the lack of awareness of this treasure. The miseries are repulsive and contaminations. Dharmadhatu which is extremely pure freed of any stain of contamination dwells in us.

The same Dharmadhatu, when seen through the lens of ignorance, is contaminated thus designated as samsara. But when seen through pure lens it is nirvana. As Arya Nagarjuna states in the text: Just as water, when viewed through dirty spectacles, will be seen as murky and unpleasant feelings will EH WULJJHUHG LQ XV DV D UHVXOW RI GHĂ€OHG SHUFHSWLRQV Whereas, the same water will be seen as extraordinarily pure when looked at through clean spectacles, and a feeling of lightness and upliftment will arise as a result. This is similar to the peaceful experience of nirvana and Buddhahood when one sees the same dharmadhatu through the lens of the pure wisdom of emptiness.

I bow to the Dharmadhatu, Which resides in every sentient being.

But if they are not aware of it, They circle through the three realms. &RYHUHG E\ WKH ZHE RI DIĂ LFWLRQV It is called a sentient being.

2QFH LW LV IUHH IURP DIĂ LFWLRQV It is referred to as Buddha.

29

Here we need to make a distinction between the dharmadhatu which you are viewing and how that is seen as either murky or pure, and the corresponding feelings of aversion or peace which arise. As to what you are viewing, the same dharmadhatu,when seen as murky and undesirable is known as samsaraand when seen as pure and desirable, its perception spontaneously gives rise to peace of mind. This is known as Nirvana. Whether it is samsara or nirvana, it is the same dharmadhatu.

In this context, the dharmadhatu as the object to be seen is described as Nirvana or Buddhahood GHSHQGLQJ RQ WKH GHJUHH RI SXULĂ€FDWLRQ RI WKH mind through which it is seen.

of full enlightenment, which is Buddhahood.

What is seen as murky and what is seen as pure is the same object – the dharmadhatu. Whether you see this dharmadhatu as murky and of the nature of the imperfections of samsara or of the pure and peaceful nature of nirvana is determined by the state of mind with which you are looking at it - whether with a deluded mind or with the pure pristine awareness of emptiness.

$ JDUPHQW WKDW ZDV SXUJHG E\ ÀUH May be soiled by various stains.

When it is put into a blaze, The stains are burned , the garment not.

This takes us to the next step. How to cleanse the lens of our perception through which to see the dharmadhatu if we are to see this dhatu in its purest form. The author unfolds another secret. Just as ZKHQ D VRLOHG ÀUH SURRI JDUPHQW LV SXW LQWR D ÀUH all the stains on it are burnt away but the garment UHPDLQV LQWDFW /LNHZLVH E\ VXEMHFWLQJ WKH DIà LFWHG PLQG WR WKH ÀUH RI ZLVGRP WKH DIà LFWLRQV DUH EXUQW but the mind is not. This frees the mind from the PHQWDO VWDLQV NQRZQ DV DIà LFWLRQV DPRXQWLQJ WR achieving an untainted lens of the mind through which Enlightenment will be seen. The author says:

Likewise, mind that is so luminous Is soiled by stains of craving and so forth.

7KH DIà LFWLRQV EXUQ LQ ZLVGRP¡V ÀUH But its luminosity does not.

In this sense, we see that objectively nirvana is already there even while we are in the worst state of impurity. The difference lies in the purity of the subject which views this dharmadhatu. Therefore, discovering the dharmadhatu in its true form without the perceiver being sullied by mental stains RI DIĂ LFWLRQV LV WKH GLVFRYHU\ RI QLUYDQD $QG the subtler version of the discovery where the dharmadhatu is seen through perception that is freed of even the subtlest stains is the perception

This naturally takes us to the next question. What LV WKLV ZLVGRP ZKLFK EXUQV WKH PHQWDO GHĂ€OHPHQWV" How can we cultivate it? This leads us to study, UHĂ HFWLRQ DQG PHGLWDWLRQ RQ WKH PHDQLQJ RI ultimate reality as expounded in the Heart Sutra.

(For a synopsis of Heart Sutra, please turn to pages 29 -30 of this Bulletin. And for the complete text of ‘In Praise of Dharmadhatu’ by Arya Nagarjuna please visit the link http://tibethouse.in/Article%20/intensive-course)

30

SPECIAL LECTURE

Two-Day Special Lecture on

Western Philosophical Approaches Prof. Deane Curtin May 10 & 12, 2014

Prof. Deane Curtin, the Hanson-Peterson Chair of Ethics and Professor of Philosophy at Gustavus Adolphus College, United States, graced Tibet House with his presence for a Two-Day Special Lecture on May 12-13, 2013. He was on sabbatical at the time in India with the support of the Fulbright-Nehru Fellowship and the United States India Educational Foundation. Based in Dharamshala at the Library of Tibetan Works and Archives, he assisted with a project to translate major documents related to Western philosophy into Tibetan. He also taught a core ethics course at the Dalai Lama Institute for Higher Education, Bangalore.

Professor Curtin’s major academic interests concern ethics and globalization, and environmental ethics.

Socrates (470 BCE 399 BCE)

W

ith the audience at Tibet House, comprising both students and professionals, he shared his knowledge on the topics of ‘The Origins of Moral Conscience’, ‘Minds and Bodies: Four Approaches’ and ‘Contemporary Environmental Ethics’.

Rene Descartes (1596 - 1650)

Plato (427 - 347 BCE)

Prof. Deane Curtin

mind/body dualism, as well as three alternatives: materialism (Thomas Hobbes), idealism (George Berkeley), and perspectival monism (Baruch Spinoza). Dr. Curtin considered these four options from a contemporary perspective, asking which of the options are still alive today.

The Origins of Moral Conscience In 399 BCE an Athenian jury convicted Socrates of moral crimes and sentenced him to death. During Socrates’ self-defense (recorded in Plato’s dialogue the Apology) he argued that “the good person cannot be harmed by evil”. In this talk Dr. Curtin put Socrates’ defense into historical perspective, and examined the origins of Western thinking about moral conscience.

Contemporary Environmental Ethics This talk examined approaches to environmental ethics in a globalized world. It began by focusing on attitudes toward the environment in the United States, and asked whether these attitudes are helpful or harmful in a diverse, globalized world. Dr. Curtin looked at the competing demands of justice for human beings vs. justice for the environment, asking whether these two can be reconciled.

Minds and Bodies: Four Approaches Rene Descartes started a great debate in Western philosophy when he argued that we exist as “thinking things”, non-physical minds that are connected to physical bodies. This talk examined Descartes’

For the complete article please visit www.tibethouse.in

31

SPECIAL LECTURE

BIOLOGY OF EMOTIONS Prof. Soni Verma July 1, 2014

Prof. Soni Verma is a professor of psychology and chair of the department at Sierra College in Sacramento, California. She specializes in biopsychology and teaches courses emphasizing brain and behaviour, and human sexuality. She has a Masters degree in Psychology from Delhi University and an M.phil in Clinical Psychology from the National Institute of Mental Health and Neurosciences. Prior to College teaching she practiced as a clinical psychologist in India.

Prof. Soni Verma

O

Ă€JKW UHVSRQVH 1HXURVFLHQWLVWV KDYH UHDOL]HG WKDW the brain has no happiness or fear centre, and also WKDW WKHUH LV QR RQH VSHFLĂ€F SDUW RI WKH EUDLQ WKDW is responsible for any one given emotion. So when we experience different emotions, different parts of the brain become active.

n July 1, 2012, Prof. Verma spoke at Tibet House about how emotions are an integral part of RXU HYHU\GD\ OLYHV (PRWLRQDO VWDWHV FDQ LQĂ XHQFH human health and well being. Neuroscientists today are focusing on understanding the biological basis RI HPRWLRQV ZKLFK FDQ VKHG OLJKW RQ KRZ VSHFLĂ€F emotions affect our states of wellness and disease.

Most psychologists today, more or less agree that we have six basic emotions and that everything else that we experience could be a combination of all these different emotions. We have more than 600 different words in the English language to express these emotions and we make use of 42 facial muscles to express them. An emotion is the whole body response of an organism. It involves the activity of the Autonomic Nervous System.

The arousal of the Sympathetic Nervous System is associated with strong emotions, such as strong fear, happiness or anger, and is responsible for ZKDW ZH FDOO WKH à LJKW RU ÀJKW UHVSRQVH ZKHUH your heart beat goes up, blood pressure increases, pupils dilate, you start sweating and the energy gets diverted to your muscles so that you can run.

The Parasympathetic Nervous System on the other hand is responsible for the rest and digestive system. It helps in calming one down whenever the V\PSDWKHWLF V\VWHP SXWV WKH ERG\ LQWR D Ă LJKW RU

One of the main structures in our brain that is responsible for emotions is the Limbic system. This is also known as the primitive brain, as it is what we have in common with animals. In the Frontal lobe there is a large region called the Pre-Frontal Cortex, which is very well developed in human beings, and makes us different from other animals. So the fact that we can think, rationalize, grasp logic, and are endowed with intelligence and emotions, is because of our Cerebral Cortex. The Hypothalamus and the Amygdala also play a huge role in human emotions, and if the Cingulate Cortex, which is a part of the Limbic System is damaged, people show signs of not experiencing tension and anger. A study was conducted on a woman who had absolutely no fear because she had no Amygdala. Thus, sometimes emotions can have biological causes, for instance people who have tumors on their hypothalamus show signs of aggression, and when this tumor is removed or taken care of the aggression ceases.

So, our brain produces our behavior and our 32

behavior has the capacity to change our brain. Too much exposure to stress is known to shrink the structure of the brain called the Hippocampus, which is responsible for memory. We often come across people who tend to forget important things.

This happens when a person is highly disturbed.

Therefore, meditation can prove very helpful. It can help to regulate the mind and control our stress levels.

Neuro-philosopher who has done a great deal of research on moral dilemmas, would present people with dilemmas, and then puts them under a fMRI scanner to monitor their brain activities. He found that for example, when a person contemplates the crying baby dilemma a certain part of the brain called the Anterior Cingulate Cortex (ACC) becomes active.

There is a branch of philosophy called Utilitarianism which advocates the greatest good for the greatest number of people. It advocates that one should engage in actions that will save or be the best for a larger number of the members of a group. People who engage in utilitarian thinking show more activity in the Dorso-Lateral Pre-Frontal cortex, which is called the cognitive centre of the brain and less activity in their Ventro- Medial Pre Frontal cortex, which is the emotive part.

New research also shows that people with greater activity in the Frontal Cortex of the left hemisphere tend to be happier, more outgoing and fun loving, while people with greater activity in the right hemisphere tend to be socially withdrawn, less VDWLVÀHG ZLWK OLIH DQG SURQH WR XQSOHDVDQW HPRWLRQV This again proves that although our environment and experiences do determine the level of our aggression and fear, biology also plays a major role. It is believed that if somebody is aggressive or engages in criminal activities it is because of society, their upbringing and so on. However, this view tends to ignore biology and genetics - the fact that brain activity and brain structures can determine one’s emotional experiences and states.

It has also been found that people with some type of prefrontal damage display a striking loss of emotion and make poor decisions. There was a particular case that a famous neuroscientist by the name of Antonio Damasio studied for a long time. His patient - Elliot (about fourty years of age) had a tumor in his Pre Frontal cortex owing to which certain parts of it were removed. Prior to the operation he had been a good man, with a good marriage, good investments and a satisfying job. However, after the removal of the tumor, his behavior changed, and within two years he went through a divorce and lost all his relationships. He could no longer invest his money properly, because of which he lost all his money. He couldn’t hold on to a job either. His life was a complete disaster.

Elliot always knew what the choices were, but he could not pick the right one because he didn’t have the emotions to guide his decision making.

Most of what we term as ‘moral values’ comes from society and culture. We learn these things from our parents, peers, religion and so on. However, the question can be asked, could this be biological as well? Neuroscientists have come out with neurophilosophy where they study decision-making, i.e. what goes on in the brain when decisions regarding right and wrong are made. How do we make decisions, are they based on reason or are they based on emotions, these are some of the questions that are addressed. A lot of people think that reason comes from the brain and emotion from the heart, when in fact emotions are connected with the brain, the limbic system, the prefrontal lobes, and the various brain structures that help in bringing these different emotions. Josh Greene from Harvard University, a

For the complete article please visit www.tibethouse.in

33

MONTHLY LECTURE

Education: The Alternative Paradigm Prof. Kapil Kapoor

April 6, 2013

Dr. Kapil Kapoor is presently Adviser and Visiting Professor at the BPS Women’s University Khanpur Kalan.

He is the former Professor of English, Centre for Linguistics and English, and Concurrent Professor, Centre for Sanskrit Studies, Jawaharlal Nehru University, New Delhi. He was Dean of the School of Language, Literature and Culture Studies, at Jawaharlal Nehru University from 1996-1999 and Rector (Pro-Vice-Chancellor) of the University from 1999-2002.

His teaching and research interests include Indian and Western literary and linguistic theories, philosophy of language, nineteenth century British life, literature and thought and Indian intellectual traditions. He has been lecturing on these themes and has written extensively on WKHP +H KDV WDXJKW IRU ÀIW\ \HDUV

Prof. Kapil Kapoor

English, Centre for Linguistics and English, and Concurrent Professor, Centre for Sanskrit Studies, Jawaharlal Nehru University, New Delhi. He also served as Dean of the School of Language, Literature and Culture Studies at Jawaharlal Nehru University from 1996-1999, and as the Rector (ProVice-Chancellor) of the University from 19992002. He was Editor-in-Chief of the 11-Volume Encyclopaedia of Hinduism (sponsored by ParmarthNiketan/Indian Heritage Research Foundation, USA) and also the Chief Editor of the Sahitya Academy sponsored Encyclopaedia of Indian Poetics, a UNESCO project that is under publication. His two books, Dimensions of Panini Grammar: Indian Grammatical System and Text and Interpretation: The Indian Tradition, were published in 2005. Indian Knowledge Systems (2 Volumes), edited by him,was also published in2005. Other books by him are Literary Theory, Indian Conceptual Framework (1998), Canonical Texts of Literary Criticism (1995), and Language, Literature and Linguistics. At present he is Adviser and Visiting Professor at BPS Women’s University, Khanpur Kalan.

He is a nominated Visiting Professor at the Irish Academy of Cultural Heritages, University of Ulster, U.K. and Nominated Member, Advisory Board for India Studies, Trinity College Dublin. He has also been Adviser to CBSE, New Delhi for English since 2000.

Dr. Kapil Kapoor has published numerous books and articles and been involved with several editing projects including as the Editor-in-Chief of the 11-Volume Encyclopedia of Hinduism that was published in 2012. He is also the Chief Editor of the Sahitya Akademi sponsored Encyclopaedia of Indian Poetics, a UNESCO project, that is under publication.

T

he Monthly Lecture for April was delivered

by Prof. Kapil Kapoor with Dr. Renuka Singh, Professor of Sociology, Jawaharlal Nehru University, as the chair. Prof. Kapoor is a noted academician, who was the former Professor of 34

Prof. Kapoor spoke at length on the dharmic paradigm of education, which has been excluded from the current mainstream system more in India than anywhere else. This paradigm was and is rooted in the Vedic knowledge culture, one of the only two knowledge cultures, the other being Abrahamic.

This is perhaps the world’s most ancient system of education centred on dharma that among other things means kartavyas (duties) and values, and the Vedic belief system, which is a pluralistic, nonGod-centered, non-theological, non-dogmatic, ethical system with a typical ontology and a highly IUHH à H[LEOH HSLVWHPRORJ\

remarkable knowledge creation, but also unique mechanisms of storage, transfer and dissemination of the available knowledge in the context of the oral Indian tradition. Furthermore, it has created a large teacher and text-centered system open to all, irrespective of caste, colour, race and gender.

Most remarkably this paradigm democratised and vernacularised Vedic knowledge by functioning through dialects and the translation of classical texts into emerging Indian languages, so that contrary to popular misconception, knowledge in India was neither a privileged discourse nor for the privileged alone. Its attainment in so many domains of knowledge are unequalled.

The dharmic paradigm seeks to produce ’virtuous’ men and women (rather than merely ‘successful’ people) by building its institutions around the continuous, cumulative intellectual traditions that have produced perhaps the world’s largest body of intellectual texts. Through its institutions, formal and informal, and through its dialogic methods and practices, this paradigm has not only evolved

He encouraged the audience to take a journey into this alternative paradigm, which has the power to create holistic and better human beings, and create a harmonious, well-functioning society. Many of the social ills we face today will be overcome if HYHU\ LQGLYLGXDO Ă RXULVKHV FRPSOHWHO\ DQG EHFRPHV D EHQHĂ€FLDO FRQWULEXWRU WR VRFLHW\

35

MONTHLY LECTURE

The Nyaya Theory of Absolute Cessation of Human Suffering Prof. V. N. Jha

April 19, 2013

Prof. V. N. Jha is an eminent scholar and a specialist of various branches of Sanskrit learning. All through his life he has tried to promote Sanskrit studies through multidisciplinary approaches in order to make such studies relevant to the contemporary world and knowledge domains. He has visited several countries as a visiting Professor and has created new disciplines of study in Sanskrit. He has contributed in over 45 books and written over 100 articles. He is member of a number of national and international academic bodies and institutions. He has served as the Director, Centre of Advanced Study in Sanskrit, University of Pune for twenty years. He was also the founding Chairman of the Special Centre for Sanskrit Studies, Jawaharlal Nehru University, New Delhi.

T

Prof. V. N. Jha

ibet House has long been a platform for inter-religious discussions. In continuance of this tradition on April 19th, 2013, Prof. V.N. Jha, eminent scholar and specialist on various branches of Sanskrit learning, spoke on the Nyaya Theory of Absolute Cessation of Human Suffering. His erudite talk took the audience on a journey through the different aspects of Indian philosophy in general and gave an overview of the Indian systems of Idealism, Realism and Materialism.

man beings. The remedy for this is psychological transformation by cultivating right knowledge.

Right knowledge removes wrong knowledge, and the removal of the root cause results in the removal of the chain of effects. Ours is a journey of the conditioned state to the de-conditioned state and total FHVVDWLRQ RI VXIIHULQJV LV WKH VWDWH RI IXOĂ€OOPHQW The lecture ended with a lively question and answer session, chaired by Ashok Vohra, renowned Professor of Philosophy at University of Delhi.

He brought out the relevance of goals, both immediate and ultimate, and presented a causal analysis of the human condition of suffering, the root cause of which is misunderstanding or wrong understanding. He also looked at attitude formation, the effect of which is human actions.

The cycle of birth and death is a result of impressions, and suffering is a result of brith as hu-

For the complete article please visit www.tibethouse.in

36

MONTHLY LECTURE

Concept of Interdependence Prof S.R.Bhatt

May 11, 2013

Professor S.R. Bhatt is an eminent philosopher and sanskritist.

He retired as Professor and Head and Coordinator of the UGC Special Assistance Programme, Department of Philosophy, University of Delhi, Delhi. For sometime he was Professor and Head of the Department of Philosophy, M.S. University, Vadodara. He is internationally known as an authority on Ancient Indian Culture, Buddhism, Jainism and Vedanta. His research areas include Indian Philosophy, Logic, Epistemology, Ethics, Value-theory, Philosophy of Education, Philosophy of Religion, Comparative Religions, Social and Political Thought and so on. He was also General President of the Indian Philosophical Congress and AkhilBharatiyaDarshanParishad (All India Philosophy Association).

Prof. S. R. Bhatt

outcome of the Four Noble Truths. Lord Buddha, the historical Buddha, after extensive study and intensive meditation, realized that there is nothing permanent in the cosmos. Things and events come into existence and cease to exist. Nothing is eternal and immutable. This is an undeniable fact of experience. Though we do crave for eternality, permanence and some sort of immortality. In fact this is merely wishful thinking. The hard fact is that things come into existence and then cease to exist.

Since we crave for permanence and don’t realize the impermanent nature of things there is suffering and dissatisfaction.

Below is an extract from the transcript of the lecture by Prof.

S. R. Bhatt.

B

uddhism is an ancient philosophy. At the same time it is most contemporary, as it is very relevant to the present day needs and aspirations of human kind. But a creative reinterpretation of the basic Buddhist ideas and doctrines is needed to suit the requirements of the present time. In fact the human mind is eagerly looking towards Buddhism for offering some sort of a shift in different areas of thought and culture. For this we have to visit the doctrine of ‘Pratityasamutpada’, the essence of Buddhism.

Everything that exists is due to a causal collection, and therefore by removing the causal collection things can be removed or changed. So the entire cosmic process is causally governed, nothing happens uncaused. A particular cause gives rise to a particular effect. This is called ‘Pratityasamutpada’.

‘Prati’ means towards and ‘it’ means to go, the effect always points out to a particular cause only.

Anything cannot come out of anything. There is

‘Pratityasamutpada’ is described as very deep and sublime, and according to Acharya Nagarjuna all the Four Noble Truths are comprised in this doctrine. You could say that this doctrine is in fact an

37

a kind of regulation that only a particular causal collection will give rise to a particular effect. In other words, if you do good karmas or kushala karmas you will have good feelings or kushala citta.

If you don’t do kushala karmas naturally you can’t expect good feelings to arise. So ‘pratitya’ is a sort of causal regulation that only a particular effect can come from a particular type of causal collection. In the term ‘samutpada’ the word ‘sam’ means exact, that is to say, as is the cause so is the effect, there is no variation, no discrepancy. The type of causal

structure that we have will give rise to a particular type of effect only and not any other type of effect. Thus, there is a very subtle networking of causes and effects in the cosmic process. We may introduce changes in these by introducing some other causal factors or some deviating factors, then the effect will also be different, but there is a causal tie, a connection between causal effects. Anything cannot come out of anything.

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38

MONTHLY LECTURE

Falun Dafa: Why has a peaceful meditation practice become a victim of gross violations of human rights?

Christiane Teich

September 21, 2013

O

n September 21, 2013 Christiane Teich gave a presentation at Tibet House entitled ‘Falun Dafa: Why Does a Peaceful Meditation Practice Face Resistance’. She spoke at length about the philosophy and practice of Falun Dafa, and the many human rights violations committed by the Chinese government against Falun Dafa practitioners.

Christiane Teich

With the growing interest and support for oriental spirituality and alternative healing systems, people are exploring and welcoming holistic systems and Ă€QGLQJ WKHP WR EH UHPDUNDEO\ VXFFHVVIXO LQ FXULQJ illnesses. Falun Dafa, also known as Falun Gong is a powerful ‘cultivation practice’ based on ancient wisdom, meant to improve and purify the Body, Mind and Spirit. Since its introduction to the public

by Master Li Hongzhi in 1992, it has brought dramatic improvements in health and spiritual growth to more than 100 million people in 114 FRXQWULHV 7KH EHQHĂ€WV RI SUDFWLFLQJ )DOXQ 'DID are numerous and varied, ranging from improved health and new found energy to mental clarity, stress relief and peace of mind. Those who were plagued with various diseases that modern medicine considers incurable have been able to regain their health and reach a disease-free state. Being able to walk away from painful and debilitating illnesses can be most joyful.

CKULVWLDQH 7HLFK VWXGLHG ÀQH DUWV EXW KHU ORYH IRU WUDYHO and social work took her away from Germany to various countries in South America and Africa. She helped to set up schools and children’s homes in Africa, and was also deeply involved in human rights and humanitarian work in refugee camps during the 1985 famine in Ethopia. She is spiritually inclined and has learnt various meditation and yoga practices.

Along with her social work in Brazil and other countries in South America and Africa, she also taught yoga and meditation. Since 1991, she has been living in Sarnath, India (near Varanasi), and she has worked and taught meditation in a Buddhist Meditation Centre in Ladakh for 12 years. She visits Ladakh during the summer months, and it was on one such visit that she met practitioners of Falun 'DID DQG OHDUQW WKH H[HUFLVHV 6KH ÀQDOO\ IRXQG KHU FDOOLQJ in the practice of Falun Dafa, and has been actively sharing this knowledge and introducing the practice in many schools in Varanasi and Ladakh. She has also worked to inform and create awareness about Falun Dafa and the on-going persecution of Falun Dafa practitioners in China through ÀOP VFUHHQLQJV DQG SDLQWLQJ H[KLELWLRQV 2ZLQJ WR KHU expertise on the issue Banaras Hindu University, Varanasi, has invited her on several occasions to give presentations on Falun Dafa and the human rights issues related to Falun Dafa practitioners in China.

However, Falun Dafa goes beyond health and ÀWQHVV ,W LV QRW PHUHO\ D GLVHDVH KHDOLQJ V\VWHP It is a method of seeking greater wisdom and enlightenment. At the heart of the practice are 39

the supreme universal principles of truthfulness, compassion and tolerance. The task of a Falun Dafa practitioner is to incorporate these principles into daily life and use them as a yardstick to judge every thought, word and deed.

recorded phone calls in which the callers asked RIĂ€FLDOV DW &KLQHVH LQVWLWXWLRQV UHJDUGLQJ KRZ WR obtain a kidney or liver for a relative. Mr. Kilgour stated that, “probably the most damaging evidence for the government of China is the conversations WKDW VRPH RI WKHLU RIĂ€FLDOV LQ MDLOV KRVSLWDOV and even one of the courts had with people . . . about how they could get organs from Falun Dafa practitionersâ€?. When asked the person would reply, ´\HV ÂŤ ZH¡YH JRW Ă€YH RU VL[ RI WKHP DYDLODEOH KHUH and they are in their 30s, and male, so come and pick one out.â€? Another interviewee told investigators that her husband, a doctor, had taken 2,000 corneas from Falun Dafa practitioners over a period of two years.

Crimes Against Humanity Falun Dafa is non-political and non-religious, however, it has been banned in China. For over a decade countless law abiding citizens have been forced to give up the practice or face torture, jail and forced labour without trial or representation.

7KHLU SURSHUWLHV KDYH EHHQ FRQĂ€VFDWHG DQG WKHLU reputations tarnished through mass propaganda.

Countless fabrications and lies about Falun Dafa have been spread to mislead innocent people.

Although China denies the many claims of SHUVHFXWLRQ LWV RIĂ€FLDO PHGLD SRUWUD\V )DOXQ 'DID as a dangerous cult. Reports show that there has been a massive “propagandaâ€? campaign to discredit it.

However, peaceful resistance has been the hallmark of Falun Dafa practitioners. Their non-violent response has often been compared to that of Mahatma Gandhi and Dr. Martin Luther King. The strength to do this comes from the extraordinary spiritual practice of Falun Dafa which equips practitioners with inner strength, calmness and compassion.

Another sinister phenomenon that Falun Dafa practitioners are being subjected to in China is that of illegal organ harvesting. This is happening on a large scale. There is substantial evidence indicating that Chinese transplantation centers, as well as the Chinese police, military, and judicial systems, DUH PDNLQJ KXJH PRQHWDU\ SURĂ€WV DW WKH H[SHQVH of the lives of healthy innocent people, such as Falun Dafa practitioners and other prisoners of conscience.

Organ harvesting from unwilling donors is a crime against humanity. An independent investigation team that released its report on July 6, 2006 FRQĂ€UPHG WKH ODUJH VFDOH YLRODWLRQV RI KXPDQ ULJKWV taking place in China. A group of investigators, including former Canadian Secretary of State (Asia 3DFLĂ€F &DQDGLDQ 0HPEHU RI 3DUOLDPHQW 0U 'DYLG Kilgour and international human rights lawyer Mr. David Matas, have released an independent report on the allegations of vital organs being harvested from Falun Dafa practitioners in China.

Demonstrations showcasing the various forms of torture and human rights violations faced by Falun Dafa practitioners

The two-month investigation was conducted through interviews with people in Canada, United States, Europe and Australia, as the investigators were unable to get a visa to visit China. Some of the interviewees were Falun Dafa practitioners and others were not. The investigation also included 40

MONTHLY LECTURE Spiti through Legend and Lore Kishore Thukral

November 30, 2013 Kishore Thukral has trekked, photographed and researched extensively in the western Himalayas, especially in the remote valley of Spiti, Himachal Pradesh. His research has included photographing and studying hundreds of ancient thangkas in the many small temples of Spiti. He has also been instrumental in setting up Save Dangkhar, an on-going project that aims to link the restoration of the ancient Dangkhar Monastery in Spiti with a livelihood generation programme for the local community. Through his efforts, Dangkhar was recognized by the World Monuments Fund as one of the hundred most endangered historical sites in the world for the period 2006-2007. He is the author of Spiti through Legend and Lore (Mosaic Books, Delhi, 2006), which documents the legends and folklore of the valley, through narrative and photographs. Kishore Thukral is acclaimed for his knowledge in this area, and has to his credit a number of photography exhibitions and illustrated lectures on Spiti, Dangkhar and Tibetan Buddhist art.

extensively in the region and record the legends and stories the local people recounted to him.

Folklore, in fact, has its genesis in history, that is to say, it springs from an actual event, occurrence or happening, which gets embellished over time, with hues and colors being added to it that make it more attractive and enduring. With the passage of time characters or situations may also be introduced or removed from the story, but these are mainly fringe characters or situations, the core of the story remains the same. In many cases stories have a moral as well, such as the stories in the Panchatantra.

Of course, as stories evolve a great deal of faith and superstition gets woven in as well.

Kishore Thukral has made a deep study of the folklore of Spiti, not with the desire to question the faith of the people, but to protect and preserve their culture in the face of the blitz screen of modern cinema and television. Further, the history of Spiti is for the most part unrecorded. These folk tales provide a glimpse into the history of the region, and it was his hope that by recording these folk tales a process of recording the history of Spiti would begin. And thirdly he wanted to bring this culture, so different from that of modern India, to urbanites in Delhi, Mumbai and Chandigarh, with the hope that this would foster an appreciation for this different and profound culture. Kishore Thukral visited Tibet House on November 30, 2013, and spoke on the history and legend of Spiti.

S

piti is a most fascinating place with its rich culture and enchanting landscape. Spiti got its name from a combination of two local words – pi meaning invisible or hidden and ti meaning valley or river. It is the hidden valley sandwiched between the perennially snow-capped mountains of Tibet, Ladakh, Lahaul, Kullu and Kinnaur. The word pi-ti was also perhaps derived from the word chi-ti which means paradise - the hidden-valley paradise.

The folklore of this secluded area is what captivated Kishore Thukral. His deep interest led him to travel

For the complete article please visit www.tibethouse.in

The beautiful Tabo village in Spiti Valley

Mr. Kishore Thukral

41

MONTHLY LECTURE Key Elements of Buddhist Psychology Ven. Ngawang Sonam

January 11, 2014

Ven. Ngawang Sonam is on the verge of attaining his GesheLharampa degree (equivalent to PhD). He did his schooling from Tibetan Children’s Village School, and was thereafter admitted to Sera Mey Monastery in South India, one of the largest Tibetan monastic universities in India. He has been studying there for the last 19 years, since 1995. He has translated for His Holiness the Dalai Lama and has accompanied His Holiness on many of his foreign visits as well as within India. As a professional translator, he went to Cambridge, England to polish his English. He is equipped with insight in both modern and ancient thoughts, fromyears of rigorous monastic training and experience as a Buddhist practitioner.

Ven. Ngawang Sonam

Below is an extract from the transcript of the lecture by Ven. Ngawang Sonam.

2. Understanding the nature of the mind through proper distinction 3. Dealing with the mind skillfully 4. Conclusion

A

ll of us know that no matter what the nature of mind might be, we are all endowed with mind.

The reason why I am saying ‘minds’ is because the mind is not just one entity. It is diverse. Every individual has a different kind of mind and also has different minds. In this presentation I will try to present the Buddhist perspective from a secular viewpoint. I am not going to highlight the religious elements of Buddhism, but instead will focus on WKH VFLHQWLĂ€F HOHPHQWV RU FRQWHQW DV ZHOO DV WKH philosophical areas, because I think that these are universal. You don’t have to be a Buddhist to be aware about these. What is more, these are Indian treasures that we have been blessed to inherit. The four different areas that will be discussed are:

The Nature of the Mind According to Buddhism, the mind is not physical matter, but an experientially realizable entity that has the nature of luminosity and cognizance.

This is a very important point, because if mind is matter the whole philosophy, tradition and practice of Buddhism would collapse. If you look at the nature of the mind it is non-physical so from that perspective it could be considered to have a luminous nature. And the function of the mind is to cognize information, be it positive, negative RU QHXWUDO DQG UHĂ HFW LW OLNH D PLUURU ,Q WKH VDPH ZD\ DV D PLUURU UHĂ HFWV WKLQJV WKH PLQG WRR KDV WKH FDSDFLW\ WR UHĂ HFW WKH LQIRUPDWLRQ LW UHFHLYHV based on that it has the nature of cognizance.

Thus, generally, Buddhist approaches to unveiling

1. The nature of the mind from the Buddhist perspective

42

the mysteries of the mind are strongly based on an empirical study of experience, especially through immersion into an experiential, penetrative and prolonged practice of meditation.

The mind according to Buddhism is not a unitary, independent entity. It has different states, categories, subtleties and functions. The mind can be of the awakened state, sleep state, different meditative states and so on;Íž minds can be positive, negative or neutral. As the mind has the fundamental nature RI OXPLQRVLW\ DQG FRJQLWLRQ DQG FDQ EH LQĂ XHQFHG either positively or negatively or simply be neutral,

it is by nature not negative. This is a crucial point because when we deal with criminals we look at them from a negative perspective, but if you know that the mind that they have is basically neutral WKRXJK LQà XHQFHG PRUH QHJDWLYHO\ WKHQ ZH FDQ somehow inspire them positively. Modern scientists speak of neuro-plasticity, that brain neurons have the capacity to change;͞ the Buddhist viewpoint also speaksof the mind’s plasticity based on its resilient and changeable nature.

For the complete article please visit www.tibethouse.in

43

MONTHLY LECTURE

LIFE AND LEGACY OF ATISHA Prof. Dr. Shashibala

March 22, 2014

P

rof. Dr. Shashibala graced Tibet House with her presence on March 22, 2014. She has done extensive research on Buddhist art and philosophy.

Through her insightful lecture and slide presentation of photographs, she was able to bring to life the great Indian master Atisha Deepankara Srijnana and highlight his legacy. $WLVKD LV WKH KRQRULĂ€F QDPH JLYHQ WR 6KUL Deepankara Jnana, which means His Excellency.

Deepankara Jnana means the One who has the knowledge of Dipankara, the Buddha of the past.

Atisha, the great saint-philosopher of the 10th-11th century, almost forgotten in India over the past centuries, has been venerated for nearly 1000 years as an outstanding personality in Asian countries and regions, especially north of the Himalayas. He is a shining symbol of peace, compassion, humanism, VHOI VDFULĂ€FH KDUPRQ\ DQG DPLW\ ZKR GHYRWHG KLV energies to the dissemination of the Dharma to Odantapuri, Vikramashila, Sompuri, Nalanda and other university and monastic complexes in India.

Atisha Deepankara Srijnana

Prof. Dr. Shashibala is a renowned scholar of Buddhist art, architecture, philosophy and iconography. As a researcher at the International Academy of Indian Culture, New Delhi, she has authored eight books and presented 55 research papers at international conferences in India and abroad. As an art historian she taught at the National Museum Institute, 1HZ 'HOKL IRU ÀIWHHQ \HDUV DV DQ DGMXQFW IDFXOW\ 6KH KDV widely traveled and documented in China, Japan, Indonesia, Thailand, Malaysia, Singapore, Cambodia, Nepal, Bhutan and several European countries. As a specialist in crosscultural connections among Asian countries her exhibitions, illustrated public lectures, and TV and radio broadcastings are highly acclaimed.

Prof. Dr. Shashibala

44

He is remembered as the highest of all venerables across the Buddhist world, as he laid the foundation of pure Buddhism in Tibet.

journey both ways was arduous. Coming to India with a huge amount of gold to offer him, and then returning to Tibet with him, was extremely perilous.

Many had perished from poisonous snakes on the way or due to the heat in India. Furthermore, the situation in India was not favorable for Atisha to leave. However, due to several complex reasons and circumstances Atisha decided to go to Tibet, a country where conditions were harsh and the highlands inhospitable.

Born into a royal family in the city of Vikramapura, in Southeast Bengal, he was groomed by his parents to inherit the position of an emperor. According to Tibetan sources, Atisha studied almost all the Buddhist and non-Buddhist schools of his time, including teachings from Vaishnava, Shaiva, Tantric Hinduism and other beliefs. By the age of twentytwo he had also studied the sixty-four kinds of art.

At the age of twenty-eight, the Abbot Shilarakshita ordained him in the Mahasanghika lineage.

After a dangerous journey of two years over the Himalayan mountain ranges he reached Western Tibet. He stayed there for three years and thereafter traveled extensively in Central Tibet. Already elderly, he spent the remaining years of his life reviving Tibetan Buddhism, playing a singular role in infusing wisdom into the Buddhist practices in Tibet, and laying the foundation of pure Buddhism. +LV SUHDFKLQJ HOHFWULĂ€HG WKH PRQNV DV ZHOO DV WKH common people with new concepts of moral purity, VHOI VDFULĂ€FH QRELOLW\ RI FKDUDFWHU DQG LGHDOLVP revolutionizing the social, religious and cultural lives of the people.

Atisha’s journey to Sumatra in Indonesia, to study under the high priest Acharya Dharmakirti, the greatest scholar of his age, was a historic turn in his life. At the age of thirty-one, he set off on a perilous journey with a hundred disciples. The highly reputed Suvaraadvipi Dharmakirti was considered to be a master of Bodhicitta. Atisha remained with him for twelve years and learnt meditation. The practice that he learnt was tong len, which aims to recycle supposedly negative energy into loving and healing energy. This became one of the fundamental meditation techniques of Tibetan Buddhism.

Atisha wrote, translated and edited more than two hundred works, spread medical science, built reservoirs and translated Sanskrit texts into Tibetan. +H UHĂ€QHG DQG V\VWHPDWL]HG WKH PRQDVWLF %XGGKLVW tradition of Tibet become corrupt and been nearly wiped out as a result of King Langdharma’s intolerant reign. He compiled an innovative and thorough approach to Bodhicitta known as “mind trainingâ€?. Atisha preached that the door to the path of enlightenment opens with compassion and creative voidness, so one must cultivate a mind for the development and accumulation of merit, wisdom and samadhi.

Atisha then returned to Magadha and was appointed as an academic head of the Buddhist university of Vikramashila, established by King Dharmapala of Bengal. Atisha’s rise to prominence coincided with D à RXULVKLQJ RI %XGGKLVW FXOWXUH DQG SUDFWLFH +H PRELOL]HG KLV LQà XHQFH LQ ,QGLD WR UHIRUP FRUUXSW practices in Buddhism and was honored for being an outstanding Buddhist teacher.

When the knowledge of his greatness reached 7LEHW WKH SHRSOH DQG NLQJV RI 7LEHW PDGH VDFULĂ€FHV to invite him to reform and reinvigorate the lax and decaying conditions in the country. Bringing Atisha to Tibet was a mission impossible for them as the

He spent thirteen years in Tibet and passed away in 1054 leaving behind a legacy for generations to come. It is no wonder that he is venerated across almost all the Mahayana Buddhist world.

45

MONTHLY LECTURE

Mahamudra and Madhyamaka Dr. Wangchuk Dorjee Negi

December 16, 2012

Dr. Wangchuk Dorjee Negi, a scholar of great repute, who has completed his Acharyadegree from the Central Institute of Higher Tibetan Studies in 1986 and his PhD in 1990 from the Sampurnanand Sanskrit University, Varanasi.

He is currently serving as the Principal of the Central Institute of Buddhist Studies in Leh,Ladakh.

Below is an extract from the transcript of the lecture by Dr. Wangchuk Dorjee Negi delivered at Tibet House on December 16, 2012.

Speaker Dr. Wangchuk Dorjee Negi & Chairperson Dr. A. K. Merchant (left to right)

T

he origins of Madhyamaka teachings date back to the time of Lord Buddha in 6th century BCE (544 or 546 BCE). One cannot say whether the Buddha’s original teachings exist in the same form or not today, but it is certain that the basic teachings of the Buddha are still alive. Furthermore, Mahamudra and Madhayamaka philosophy have their roots in the teachings of the Buddha. There are some who think that Theravada is the original teaching of the Buddha and that Mahayana was a later development. I would like to explain why Mahayana is also the teaching of the Buddha.

Firstly, there is a difference between an ‘Arhat’ and a ‘Buddha’ in terms of realisations and wisdom (jnana). The Buddha is the one who becomes fully enlightened after accumulating merit over three countless eons. Arhats such as Shariputra, Maudgalayana, Ananda, Mahakassapa or Upali,on the other hand, attain Arhatship in a single lifetime after listening to the Buddha’s teachings. There is no doubt that there is a difference in their level of merit accumulation and realisationofwisdom. And if this is the case, one cannot say that merely because

Ananda and Mahakassapa did not recite Mahayana WHDFKLQJV DW WKH WLPH RI WKH ÀUVW %XGGKLVW &RXQFLO Mahayana is not the Buddha’s teaching. Of course, whether the Mahayana teachings that we have with us today are the same as that taught by the Buddha is a different question. However, in response it can be argued that there can also be different versions of Theravada. Yet, so far as the central doctrine of Mahayana is concerned, I do believe that it is the teaching of the Buddha himself.

As far as its meaning is concerned, Madhyamamarga means the Middle Way. To understand this, we ÀUVW KDYH WR FRQVLGHU WKH PHDQLQJ RI WKH WHUP ‘darsana’ which has been used in India as a synonym for philosophy. Darsana means ‘directly seeing’ or ‘perceiving’. Philosophy (darsana) is the outcome of direct realization and not of cogitation.

Therefore, the doctrine of the Middle Way is the outcome of the direct perception of the present and not an inference based on personal experience (since we can directly perceive only the present and not the past or the future.) The past is gone and 46

the future is yet to come. They are just objects of the imagination. This is why oriental philosophy is primarily concerned with dukkha (suffering) which LV D IDFW RI GLUHFW SHUFHSWLRQ DQG QRW D ÀJPHQW RI reasoning. Indian philosophy does not arise out of a sense of wonder, its source is the indubitable and experiential fact of suffering. And therefore, questions like how the universe came into being and who created it are secondary. Therefore, the Tathagata taught the Four Noble Truths. The First Noble Truth is that there is ‘suffering’, which I know for sure because it is a fact of my own experience.

0XGUD ZH QHHG WR ÀUVW FRQVLGHU WKH )RXU 6HDOV RI %XGGKD·V WHDFKLQJV 7KH ÀUVW VHDO LV WKDW DOO compounded phenomena are impermanent. If there is a compounded object, it is impermanent.

It must perish. All things that arise from causes and condition are bound to be impermanent. Thus, WKH ÀUVW 0XGUD LV WKDW DOO WKLQJV DUH LPSHUPDQHQW This is a Mudra - a seal. Something you cannot go against. It is somewhat like the order of a king that the subjects cannot deny.

An analogy that is given is that during ancient times when people went on sea journeys they took a pigeon with them. They would set the pigeon free when they had reached the middle of the ocean. If land was nearby the pigeon wouldnot return again to the ship. That is how the sailors would come to know that there was land nearby. Similarly, the great siddhas noted that conceptual thoughts have nowhere to go but to their own source, just like a pigeon eventually returns to the ship. This is why one should not chase after negative thoughts. The siddhasarrived at these views through the practice of being introverted and understanding their own minds, and by understanding the Madhyamaka philosophy and the true nature of things. This is the method of Mahamudra.

We suffer from certain misconceptions, such as taking that which is essenceless to have an essence, the impermanent to be permanent and non-self to be self. We can understand the Middle Way in the Theravada tradition to be a philosophy espousing impermanence, the contaminated nature of compounded phenomena and non-self.

If you talk about Mahamudra I would say that it is not a separate thing. In a way Madhyamaka philosophy is Mahamudra. What is Mudra? ‘mud’ means bliss ‘dra’ means a factor that brings bliss;; something that immerses us in bliss. For instance, if we put a paper in water it gets immersed in it and becomes one with the water. In the same manner Mahamudra immerses us in bliss, that’s why it is called Mahamudra. To begin understanding

For the complete article please visit www.tibethouse.in www.

47

REGULAR DISCOURSES

I

philosophy. On Wednesdays there is a discourse on philosophy in Tibetan. The classes on Fridays and Sundays are in English.

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

Wednesday Philosophy Class (In Tibetan)

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he weekly Wednesday classes have 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 towards a greater understanding of Buddhism, and provide a basis for further studies in Buddhist philosophy. Some of the topics that have been covered so far are: 1.

2.

3.

4.

5.

6.

7.

8.

Den Pa Shi (The Four Noble Truths) Kyap Do (Refuge) Phung Po Nga (Five Aggregares), Kay Jey Chu Nyi (Twelve Sources), Kham Cho

9.

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Gey (Eighteen Elements) Phunstok Den She (The four factors of goodness in Buddhism) Tawa Katak Ki Chak Gya Shi (The Four Seals of the Buddha) Tendrel Rimpa Sum (The Three Levels of Dependent Origination) Jangchup Sem (Bodhicitta) Jangchup Sem – Dak Shen Nyam Jae (Bodhicitta – The Method of Equalising and Exchanging Oneself with Others) Jangchup Sem – Gudrae Menag Dun (Bodhicitta – The Method of the Seven

10.

11.

12.

13.

14.

15.

Fold Cause & Effect Relationship) Lam Nga (The Five Paths to Enlightenment) Nyin-rae Nyam-len Kyong-tsul(Instruction on Daily Practice-1) Theckchen Sojong (The Eight Mahayana Precepts) Kunchok Jeydren Dho (Recalling the Qualities of the Three Jewels)

16.

Sipa Khorlo (The Wheel of Life) Yonten Shigyur Ma (The Foundation of All Good Qualities) and Gaden Lhagyama (Practice of 100 Deities of Tushita) Sherab Nyingpo (The Heart Sutra)

Different types of meditations are also taught during the class, such as meditations on Bodhicitta and Emptiness.

Friday Philosophy Class (In English)

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here is 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 thought, such as:

1.

15.

2.

3.

4.

5.

6.

7.

8.

9.

11.

12.

13.

The 37 Harmonious Paths to Enlightenment.

Bodhicitta Buddha Nature The Four Noble Truths & its Sixteen Aspects Five Aggregates, Twelve Sources, Eighteen Elements Five Paths Four Immeasurables Law of Karma Rebirth

16.

17.

18.

19.

20.

21.

22.

6HOÁHVVQHVV RQ WKH OHYHO RI HPSWLQHVV RI autonomous substantial reality The graded path to enlightenment (Lamrim) Wheel of life Buddhist psychology +HUPHQHXWLFV LQWHUSUHWDWLYH DQG GHÀQLWH Meanings) How to observe the Eight Mahayana Precepts during the auspicous Saka Dawa month Introduction to Buddhist logic Sevenfold divisions of the mind Summary of Buddhist Psychology The practice of the six perfections The practice of shamatha meditation and the nine stages In Praise of Dependent Origination The Foundation of All Good Qualities

Sunday Discourse (In English)

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uddhist Tenet Systems (Skt: Ratnavali;; Tib: Drubtha Rinchen Trengwa) Ven. Kunchok Jigme Wangpo

tenet systems of Buddhism should be taught in order to expose people to the essential message of Buddhism. As a part of this endeavor, Tibet House started this weekly class on the Tenet Systems.

Currently students are studying the philosophy and psychology of the Svatantrika Madhyamaka school of philosophy.

His Holiness the Dalai Lama always advises Buddhist centres that rather than emphasising rituals, the concepts and philosophy of the different 49

CERTIFICATE COURSES Arya Nagarjuna’s Mulamadhyamakakarika Fundamental Wisdom of the Middle Way August 4, 2013 - august 17, 2014

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s a part of the endeavor to further the serious study of Buddhist philosophy, on August 4, 2013 7LEHW +RXVH ODXQFKHG D VL[ PRQWK FHUWLÀFDWH FRXUVH on Arya Nagarjuna’s Mulamadhyamikakarika. This course was successfully concluded on August 17, 2014.

Arya Nagarjuna, the greatest philosopher and spiritual master of 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 as vinaya and shunyata (emptiness) and his teachings resulted in the formation of the Madhyamaka or the “Middle Way School”. This is Arya Nagarjuna’s major work in the sutra system. Originally composed in Sanskrit, it is a magnum opus and the root of his six writings on the middle way. Many great Indian Madhyamika masters have based their intellectual enquiry and meditation on the wisdom of emptiness on this great work, and extensive commentaries have been written on it by various masters, such as Acharya Buddhapalita, 470 AD - 550 AD (Title of Commentary: Buddhapalita);; Acharya Bhavaviveka,

500 AD - 578 AD (Title of Commentary: Jnana Pradipa);; Acharya Chandrakirti, 600 AD - 650 AD (Title of Commentary: Prasannapada). Still available in the original Sanskrit, as well as in Tibetan, it is studied extensively by all four schools of Tibetan Buddhism.

The students studied chapters 1, 18, 22, 24, 25 and 26 of Mulamadhyamakakarika.Chapter 1 refutes the inherent arising of outer and inner phenomena through an examination of causes and conditions, in order to negate the existence of the object of ignorance. Chapter 18 demonstrates the non-existence of the object of the ignorance that grasps the self of the person and the self

Shri M Rasgotra, Vice Chairman of Tibet House Society and Ven. Geshe Dorji Damdul, Director of Tibet graced the occasion.

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3DWLFLSDQWV UHFHLYLQJ &HUWLÀFDWHV DIWHU VXFFHVVIXO FRPSOHWLRQ RI WKH FRXUVH UHTXLUHPHQWV

RI REMHFWV DQG HVWDEOLVKHV WKH WZR VHOÁHVVQHVVHV Chapter 22 refutes the objective existence of the tathagata, as a part of the broader presentation of the emptiness of the continuum of life in the sense RI F\FOLF H[LVWHQFH DQG DIÁLFWLRQV &KDSWHU LV a response to the critique that if it is true that all phenomena are empty of true existence, the four noble truths do not make sense. Arya Nagarjuna argues that they do make sense. In fact if they were not empty of true existence they would not make sense. Chapter 25 examines how nirvana is empty of inherent existence, contrary to opposing views.

Finally, Chapter 26 examines the twelve links of dependent origination, through an examination of

the twelve links of dependent origination.

Owing to the profundity and seriousness of the subject admission to this course was by registration only, and students were required to commit to attending at least 75% of the classes. Those who PHW WKLV UHTXLUHPHQW ZHUH DZDUGHG FHUWLÀFDWHV Graduates of this course will be eligible to attend Series II of this course, which will be launched shortly.

For the recordings of this teaching please visit www.tibethouse.in/node/356

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Bodhisattva Shantideva’s Bodhicaryavatara A Guide to the Bodhisattva’s Way of Life Launched on November 1, 2013

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merits. The course is taught keeping this in mind.

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 ODXQFKHG D &HUWLÀFDWH &RXUVH RQ %RGKLFDU\DYDWDUD This entails a study of the method and wisdom aspects of the path through an in-depth and comprehensive study of this classic text.

7KH EHQHÀWV RI VWXG\LQJ WKLV WH[W DUH QXPHURXV The 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 WKH ÀQDO JRDO RI HQOLJKWHQPHQW $V LW SURYLGHV D thorough 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.

Enhancing secular ethics based on a holistic humanitarian and spiritual perspective has been one of the main endeavours of His Holiness the Dalai Lama. Texts such as Bodhicaryavatara (A Guide to the Bodhisattva’s Way of Life) composed

by Bodhisattva Shantideva (8th century CE) are embodiments of such a practical ethical 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. Originally composed in Sanskrit in 8th century CE, the text is still available in the original Sanskrit, as well as in Tibetan. Owing to its authoritativeness all four schools of Tibetan Buddhism engage in an extensive study of this text.

Currently Series - I of the course is underway. This focuses on chapters 1-7 of the text, which cover the perfections of generosity, ethical discipline, patience and enthusiastic perseverance, and give an overview of the excellences of bodhicitta and the means to accumulate the merit needed to give rise to this awakening mind. Series – II of the course will be launched soon, and will cover chapter 9 of the text, which focuses on the wisdom aspect of the path. This will give students a detailed explanation of the wisdom of emptiness.

The thematic arrangement of the text is based on the six perfections (paramitas), which provide the framework for 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 8 primarily focusing on meditation with bodhicitta as the subject of meditation, chapter 9 dealing with emptiness and chapter 10 on the dedication of

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HAPPENINGS

Buddha Purnima Day: A Program of Sutra Recitation at Buddha Jayanti Park May 25, 2013

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chanting by Tibetan monks.

ach year on the occasion of Buddha Purnima, Tibet House organises a program of Sutra Recitation in front of the Earth Touching Buddha Pratima, in the beautiful environs of Buddha Jayanti Park. This year as well there was chanting of Sutras in Pali, Tibetan, Sanskrit, Hindi and English.The programme started on a bright summer morning ZLWK Ă RZHU RIIHULQJV WR WKH %XGGKD VWDWXH DQG

7KH VRXQG RI FKDQWV ÀOOHG WKH DLU IROORZHG E\ VXWUD recitations. The audience also participated actively in the chanting program.

The programme ended with the distribution of tsog (prasad), and tea and refreshments for all.

Ven. Geshe Dorji Damdul addressing the audience at the ceremony of prayers

The recitation of sacred Sutras in Pali, Tibetan, Sanskrit, Hindi and English being recited

His Holiness the Dalai Lama’s Birthday Celebration Tree Planting Ceremony and Interfaith Prayers July 6th, 2013

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The representative of the Buddhist community, Ven. Bhikkhu Kaccayana, representative of the Bahai Community Dr. A.K. Merchant, representative of the Sikh Community Dr. H.K. Sagoo, representative of the Jain Community Dr. Varsha Das, representatives of the Hindu Community Swami

n the occasion of His Holiness the Dalai Lama’s 78th Birthday, Tibet House witnessed the coming together of spiritual leaders from different traditions, praying for peace and harmony. The august gathering included representatives of several religious communities.

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The delegates at the tree planting ceremony

Religious leaders from various faiths graced Tibet House with their presence

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. Also part of this were monks from Drepung Loseling Monastery.

As an expression of their concern for the preservation of the environment, the spiritual leaders took part in a sapling plantation programme at the lawns of Tibet House. His Holiness the Dalai Lama has also been actively encouraging the preservation of the environment, keeping in mind our dependence on the environment, as well as the importance of loving kindness for other sentient beings.

Planting tree sapling by one of the delegates

Bhaktirasananda ji and Swami Gunashrayananda ji, the representative of the Muslim Community Ms. Sadia Khan and her colleague graced the occasion.

They all delivered a common message, one of harmony between people of all religions and walks of life, necessary for creating a peaceful world.

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

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TIBETAN LANGUAGE COURSE

The Tibetan language teacher Mr. Pema Choedak giving a class

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concluded in the last week of November 2013. The classes for this batch, conducted for four months, were broken into the four levels described above.

They focused more on improving Tibetan speaking skills along with reading and writing skills. A total of eighteen students graduated from this batch.

Only one student was unable to graduate. The JUDGXDWHV ZHUH SUHVHQWHG FHUWLĂ€FDWHV DQG VRXYHQLUV by the Director of Tibet House, Ven. Geshe Dorji Damdul.

he Tibetan language class was inaugurated on October 13, 2011. It consists of three sessions every week, with each session lasting for at least ninety minutes. Classes have been divided into four levels: Higher Advanced, Advanced, Intermediary and Beginner. Classes on spoken Tibetan are also regularly held. The students are mostly Indians and foreigners. However, some Tibetans also attend.

Five batches have successfully graduated till now with each batch participating in classes for at least four months.

The sixth batch of the Tibetan Language class began on January 27, 2014 and will be completed by the end of May 2014.

7KH ÀIWK EDWFK RI WKH 7LEHWDQ /DQJXDJH &ODVV began on August 1, 2013 and was successfully

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FILM SCREENING Journey of the Heart February 9, 2014

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n February 9, 2014, Tibet House screened œ-RXUQH\ RI WKH +HDUW¡ D ÀOP E\ 5DYL 9HUPD ZKLFK focuses on the Buddhist text - the Heart Sutra. This key text is a part of the Ultimate Wisdom Texts of %XGGKLVP 7KH ÀOP DOVR ORRNV DW WKH WUDYHO GLDU\ of the 7th Century Chinese monk Xuanzang, who undertook a 10,000-mile, 16-year journey to Rajgir in India, where the Heart Sutra is supposed to have been delivered.

Film Screening in the Tibet House Conference Hall

The Heart Sutra is a dialogue between two prominent ÀJXUHV LQ %XGGKLVP $U\D $YDORNLWHVKYDUD DQG Shariputra, supposed to have taken place in the presence of Lord Buddha at the top of a hill called Griddhra Kut, or Vulture’s Peak in Rajgir, Bihar, India. The place still exists today.

7KH ÀOP IHDWXUHV LQWHUYLHZV ZLWK D QXPEHU RI renowned scholars and thinkers including His Holiness the Dalai Lama, B. Alan Wallace, Barbara Du Bois, Beate Stolte-Overtheil, Bernie Glassman, Dean Brian Baker, Ven. Geshe Dorji Damdul, Ven. Geshe Ngawang Samten, Joan Halifax, Ven. Lama Zopa Rinpoche, Matthieu Ricard, Natalie Goldberg, Paul Ekman, Ravindra Panth, Robert Thurman, Tanahashi Kaz, Thupten Jinpa, and Tsultrim Allione. It was shot at various locations across India and Nepal, such as Ayodhya, Mathura, Lumbini, Kapilavastu, Kushinagara, Vaishali, Vikramashila, Bodhgaya, Nalanda, Patna and Katihar.

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NEW PROGRAMMES Outstation Study Programmes Intenstive study retreat on

‘Entry into the Middle Way’ September 23 – October 7, 2014

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t is the vision of His Holiness the Dalai Lama to preserve the rich Indian tradition of philosophy, logic and psychology of Arya Nagarjuna, Acharya Aryadeva, Acharya Chandrakirti and the many other great masters and philosophers of the Nalanda tradition. Tibet House feels the responsibility to bring this dream of His Holiness to fruition by organising intensive outstation study retreat programmes. These programmes are meant for those who want to engage in a deep study of the various philosophical tenets of Buddhist philosophy.

Acharya Chandrakirti

The 15-Day Study Programme on ‘Entry into the Middle Way’

The Two Texts

Acharya Chandrakirti’s ‘Entry into the Middle Way’ is a classic commentary on Arya Nagarjuna’s Mulamadhyamakakarika. It elucidates the true import of Arya Nagarjuna’s classic text by clearly bringing out the meaning of the text.

Madhyamakavatara is also a commentary on the Sutra of the Ten Bhumis (Dashabhumika Sutra).

This text covers the profound aspect of Arya Nagarjuna’s text, namely emptiness, as well as the vast aspect, the paths and the bhumis. It is studied extensively by all four schools of Tibetan Buddhism and is a key part of the core of the curriculum of the great Tibetan monastic universities that preserve the philosophical tradition of the erstwhile Nalanda Mahavihara.

The 15-Day ‘Entry into the Middle Way’ Study Programme was designed to consolidate and expand the philosophical grounding of students and introduce them to key concepts and analytical debates related with the philosophy of emptiness as expounded by the Madhyamaka school of philosophy. In order to gain an understanding of the subtleties of the view of emptiness as expounded by Arya Nagarjuna and Acharya Chandrakirti, participants spent the days studying Acharya Chandrakirti’s ‘Entry into the Middle Way’ (Skt: Madhyamakavatara), and Lama Tsongkhapa’s commentary on the text (Tib: Uma Gongpa Rabsel), through lectures, discussions, and meditation sessions.

Lama Tsongkhapa’s Thorough Elucidation of the Intent: An Extensive Exposition of ‘Entering the Middle Way’ (Tib: Uma Gongpa Rabsel), is a commentary on Madhyamakavatara. Lama Tsongkhapa, a 14th Century Tibetan saint-scholar,

The Outstation Study Programme was led by Geshe Dorji Damdul, Director of Tibet House.

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and Acharya Chandrakirti.

gives a thorough presentation of the meaning of Acharya Chandrakirti’s Madhyamakavatara. The WH[W GHOYHV LQWR YDULRXV GLIÀFXOW SKLORVRSKLFDO points, in order to understand the true import of Buddha’s teachings as elucidated by Arya Nagarjuna

Please see the 2015 Tibet House Bulletin for further details regarding the retreat.

The Retreat Venue - Binsar Eco Camp – situated in the lap of the Himalayas and surrounded by forests of Pine and Rhododendron.

During the day the participants were divided into two smaller groups for a Discussion Session on the section of the text covered that day.

Ven. Geshe Dorji Damdul teaching ‘Entry into the Middle Way’, a classic text by Acharya Chandrakirti (600 AD – 650 AD), a renowned master from the erstwhile Nalanda University.

The participants of the 15-Day Intensive Outstation Study Programme with their teacher Ven. Geshe Dorji Damdul, Director of Tibet House

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Evening group discussion

Distribution of the prasad (blessed food offerings) after the Tsog offering at the closing ceremony.

All the participants and the staff of Binsar Eco Camp received individual mementos.

Reading few passages from the important texts and food offering prayers were done before every meal.

DALAI LAMA STUDY SCHOLARSHIP

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n keeping with the vision of His Holiness the Dalai Lama to enhance secular ethics and the study of philosophy of the Nalanda tradition, Tibet House has launched scholarships for students wanting to attend Tibet House Outstation Study Programmes.

programs. In an endeavour to encourage further studies in the rich philosophical tradition of the Nalanda masters Tibet House is providing support to students through 50% and 100% scholarships, given on the basis of distinction in academic studies DQG ÀQDQFLDO QHHG

Outstation Study Programmes are especially designed for those wanting to engage in an in-depth study of Buddhist philosophy. More and more university students are becoming interested in these

Druring the 15-Day Intensive Outstation Study Programme, twelve students were given scholarships, out of which eight students received full scholarship.

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Youth Leadership:

Ethics in Personal Development

Joint programme of Tibet House & Empowering the Vision

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true wisdom and morality, which is the mark of a true leader.

cknowledging the importance of visionary and inspirational leadership in a world which is HQJXOIHG E\ JUHHG VHOĂ€VKQHVV DQG DQ LQVDWLDEOH WKLUVW for power and money, our efforts in reaching out to the youth is comparable to a tiny drop in a mighty ocean. However we believe that it is these little efforts that will help make a difference. So with the mission to enlighten, encourage and empower the youth to become good leaders and above all good humans, Tibet House and Empowering the Vision jointly started this programme in February 2014.

The programme is scheduled to continue till December 2014.

Till now we have invited personalities like, Ven. Geshe Dorji Damdul, Dr. Meenakshi Gopinath, Mr. Vikram Dutt and Ven. Geshe Pema Dorji who are examples of principles and true convictions.

Through an interactive discourse they enabled all those present to recognize the immense potential we have as human beings to cultivate compassion,

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Ven. Geshe Pema Dorjee

Ven. Geshe Dorji Damdul

Mr. Vikram Dutt

Dr. Meenakshi Gopinath

TRANSLATIONS AND PUBLICATIONS

Lochen Vairochana Translation Committee

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Department of Translation was set up in March 2014, with the aim of translating key texts and works from Sanskrit and Tibetan into English, Hindi and Chinese, to make them available to a larger audience. Highly competent and knowledgeable scholars are invited to be a part of this Department.

The Hindi Section of the Committee is functional.

The Hindi Department of the Committee has been working on translating fundamental prayers, meditation and texts on Bodhicitta and Emptiness into Hindi, to be published as a prayer book for Hindi speaking audiences across India. It also plans to translate teachings by His Holiness Dalai Lama and other teachers and produce books and booklets in Hindi on different areas of Buddhist philosophy.

A book in Hindi on Buddhist philosophy containing the key teachings of Buddhist philosophy is also in the pipeline.

The members of the Committee are Ms. Raji Ramanan, sanskritist and scholar, Nitin Vaidya, writer and translator, and Padma Tsomo, M.Phil in Buddhist Philosophy from University of Delhi and Tarini Mehta, Secretary of the Committee.

Ms. Raji Ramanan

Mr. Nitin Vaidya

Ms. Tarini Mehta

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Ms. Padma Tsomo