The Dalai Lama - Tenzin Gyatso

aspirant and introduces him/her to a mandala, which is described fully and the associated mantra (a chant). The aspirant is encouraged to consider the mandala as a representation of his/her true nature. The Empowerment of a deity helps to develop the particular psychological aspect she/he represents.
6. What's a 'Root Lama'? 'Root Lama' refers to a teacher from whom one had received the empowerments, instruc-tions, and precepts that form the center of one's own practice.
7. Aren't lamas pack animals? No, those are llamas. Lama is a title much like the Sanskrit 'Guru.' Lamas are experi-enced and learned Buddhist teachers. The term is often used to refer to the members of the 'clergy' in general. The word comes from the Tibetan 'la' (from 'la na me pa'), "insurpassable," plus 'ma,' "mother." The allusion is to the great compassion a mother has for her child. As sources for refuge (see #4), they are the Root of Spiritual Blessing, which they bestow on us in Empowerments(see #5).
8. What are Yidams? (See #4 on Taking Refuge) Yidams are meditational deities that symbolize various aspects of En-lightenment. As sources for refuge they are the Root of Accomplishments. Accomplishments refers to the Supreme Ac-complishment of Buddhahood, and ordinary accomplishments of long life, wealth, etc.
9. What are those wrathful looking beings? Dharma Protectors and Guardians, they are embodiments of Wisdom. They are usually represented having a terrifying appearance; they are invoked to eliminate obstacles to the path toward En-lightenment. As sources of refuge they (along with Dakas and Dakinis) are the Root of All Buddha Activity.
Background: The Sakya-pa Tradition (or Grey Earth School) gathers its name from a monastery founded in 1073 at Sakya, southwestern Tibet by Khon Konchog Gyalpo. The Khon clan had been adherents of the Nyingma-pa school, intensely practising the Vajrakilaya Tantra, until receiving the Lam Dre (the Path and its Fruit) meditational system in a line of transmission from Mahasiddha Virupa. The Lam Dre teachings have been transmitted in an unbroken line to the current and 41st throne holder, His Holiness Sakya Trizin (1945-), widely con-sidered an incarnation of Manjushri. There are two sub-sects of the main Sakya school: The Ngor-pa headed by Luding Khen Rinpoche and the Tshar-pa, led by Chogay Trichen Rinpoche (1920-). The Lam Dre teachings has the view of "Clarity and Emptiness free from apprehen-sion" and the "non-differentiation of samsara and Nirvana." The sutric aspect of the Sakya focus on the traditions of Nagarjuna and Maitri-natha. The tantric aspect focuses on recognizing the ordinary mind and then to meditate on its union of clarity and emptiness. The special realization that results is called the sal-tong zung-jug or khorde yerme which differs slightly from dzog-chen of the Nyingma-pa, mahamudra of the Kagyu-pa, or the uma chenpo of the Gelug-pa. The methods to attain this view are also slightly different, but are, in essence the Mad-hyamaka view of ultimate reality. The Hevajra, Vajrayogini, and Vajrakilaya are the most widely practised tantras in the Sakya tradition.
(The above is re-printed for those reader's who are interested in general information about Tibetan Buddhism. It does not neessarily reflect the views of this site.) Some of the information in faq comes without permission from the "Tibetan-English Dharma Vocabulary" prepared by Kagyu Thubten Choling, 127 Wappingers Falls, NY.)
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world, all the difficulties and the sufferings and so on, we will see that many of these problems are direct or indirect consequences of undisciplined negative states of mind. And where do these come from? From this powerful combination of self-centeredness and the belief in our independent existence. By shifting our attention to the wider world in this way, we can begin to appreciate the immensely destructive consequences of such thinking. These attitudes are not help-ful even from one�s own selfish point of view. We might ask ourselves, �What benefit do I as an individual derive from my self-centeredness, and from the belief in my existence as an independent self?� When you really think deeply, you will realize the answer is �Not very much.� Excessive self-cherishing is even bad for your health! In fact, these beliefs are the source of suffering and misery even for the individual. The Buddhist literature is full of discussions on this. In-terestingly, about two years ago, I was at a medical conference in America, and a participating psychologist presented the findings of research he had carried out over a long period of time. One conclusion he considered almost indisputable was that there seems to be a correlation between early death, high blood pressure and heart disease on one side, and a disproportionately high use of first personal pronouns on the other (�I,� �me,� and �mine�). I thought this finding was very interesting. Even scientific studies seem to suggest that there is a correlation between excessive self-cherishing and damage to one�s physical well-being. Incidentally, now a phrase has been coined in Tibetan, 'nga rinpoche,' which means �I, the precious one.� Although it sounds a bit strange, it is quite an interesting expression! The effects of shift-ing your focus - Now in contrast, if you shift your focus from yourself to others, extend your concern to others, and cul-tivate the thought of caring for the well-being of others, then this will have the immediate effect of opening up your life and helping you to reach out. In other words, the practice of cultivating altruism has a beneficial effect not only from the religious point of view but also from the mundane point of view, not only for long-term spiritual development but even in terms of immediate rewards. From my own personal experience I can tell you that when I practice altruism and care for others, it immediately makes me calmer and more secure. So altruism brings immediate benefits. From self-centeredness to other-centeredness - The same applies when you cultivate the understanding that the self is not really an independently existing entity, and begin to view self instead in terms of its dependent relation to others. Although it is difficult to say that merely reflecting on this will produce a profound spiritual realization, it will at least have some effect. Your mind will be more open. Something will begin to change within you. Therefore, even in the immediate term there is definitely a positive and beneficial effect in reversing these two attitudes and moving from self-centeredness to other-centeredness, from belief in self-existence to belief in dependent origination. To summarize, I agree with Shanti-deva when he writes: What need is there to say more? The childish work for their own benefit. The Buddhas work for the benefit of others. Just look at the difference between them. If I do not exchange my happiness for the suffering of others, I shall not attain the state of Buddhahood and even in samsara I shall have no real joy. The source of all misery in the world lies in thinking of oneself; the source of all happiness lies in thinking of others.

Altruism by His Holiness the Dalai Lama
If you think about it logically, you will realise that your life and the lives of others are so interconnected that the idea of a self that is totally distinct and independent of others really does not make any sense. Although this is the reality, it is not reflected in our be-haviour. Until now, regardless of reality, we have nurtured within ourselves a whole com-plex of self-cherishing thoughts. We believe in something that we hold very dear and we regard as precious, something that is like the core of our being; and this is accompanied by a powerful belief in our existence as an individual being with an independent reality. The belief that there is a substantially real self, and the cherishing of one�s own interest at the expense of others, are the two main thoughts and emotions we have nurtured within us throughout our many lives. But what is the result of this? What benefit does it bring? We are continually suffering, we are continually experiencing negative thoughts and emotions, so our self-cherishing hasn�t really got us very far. Also, if we shift our focus from our-
selves to others and to the wider world, and if we turn our attention to all the crises in the

"With the realization of ones own potential and self-confidence in ones ability, one can build a better world. According to my own experience, self-confidence is very important. That sort of confidence is not a blind one; it is an awareness of ones own potential. On that basis, human beings can transform themselves by increasing the good qualities and reducing the negative qualities.
"Unless we know the value of other religious traditions, it is difficult to develop respect for them. Mutual respect is the foundation of genuine harmony. We should strive for a spirit of harmony, not for political or economic reasons, but rather simply because we realize the value of other traditions. I always make an effort to promote religious harmony.

"If one has the faculty of joyous effort, one will be able to accomplish the task that one has originally set out to do. Therefore, this faculty is very important for a spiritual practitioner: Generally speaking, there are three types of joyous effort: (1) armor-like joyous effort; (2) joyous effort in gathering virtues; and (3) joyous effort in working for others. The main obstacles to the development of these efforts are the different levels of laziness- primarily the laziness of procrastination, and the laziness stemming form indolence and from a sense of inferiority. The Dalai Lama

Dalai Lama to U.S.: Use 'human wisdom' The Dalai Lama believes the threat from terrorism can be resolved without violence - The 14th Dalai Lama, Tenzin Gyatso, leads a life of exile in India. Since fleeing his homeland 42 years ago, the Nobel Peace Laureate has preached non-violence in every conflict.
The Dalai Lama was asked about his response to the 911 terrorist attacks in the U.S. (September 20, 2001)
QUESTION: Can we start with your reaction to those terror attacks on the United States.
DALAI LAMA: Of course it is really shocking, very, very sad. I always consider all these destructive, awful sorts of actions are out of hatred. It is really very sad and very shocking.
QUESTION: How do you think the United States should respond?
DALAI LAMA: This is a very difficult question, but basically I feel when you take counter-measures for violence, you need to very carefully think, and use human wisdom according to a non-violent principle. I think this is very important. This is my feeling.
QUESTION: What message do you think that sends the world if the U.S., as a superpower, sits back and accepts these kinds of terrorist attacks and does nothing?
DALAI LAMA: I think it is a very good opportunity now since they (the U.S.) are facing terrorism. It seems now there is worldwide enthusiasm there. There is a good opportunity to use this (to develop a) long run effective, preventive mea-sure. Out of emotion, out of anger, people think in a violent way of action. It is natural for every human to think this way, but it is important not to think (this way). They must think very carefully.
QUESTION: So you see long-term prevention. What sort of prevention?
DALAI LAMA: I am no expert. I am quite sure with calm mind and with vision of long-term safety of the world and then with colored discussion (it can be done) according to non-violence principle. I think various matters in some cases, more aggressive matters (may also be) necessary.
QUESTION: Your holiness, if you had the opportunity to talk to the people who perpetrated these acts what would you say?
DALAI LAMA: I will say they are also human beings if something happened to their own relatives or they themselves. I think their experience of pain or suffering is also there, and (just) by nature there is suffering (and a) desire to get rid of suffering. Today's world is very complicated or very interest related (in) nature. I think it is very important to know that nature in order to solve one sort of conflict. Their (the terrorists) act, this awful act, a lot of people worldwide dis-iked (them) for these terrorist activities. Therefore, actually, it is harmful for their own goal in the long run. (Rosemary Church)

There's more to life - than what can "I" get!

It is very good to recite the mantra OM MANI PADME HUM, but while you are doing it, you should be thinking on its meaning, for the meaning of the six syllables is great and vast. The first, OM, is composed of three pure letters, A, U, and M. These symbolize the practitioner's im-pure body, speech, and mind; they also symbolize the pure exalted body, speech and mind of a Buddha. Can impure body, speech and mind be transformed into pure body, speech and mind, or are they entirely separate? All Buddhas are cases of beings who were like ourselves and then in dependence on the path became Enlightened; Buddhism does not assert that there is anyone who
from the beginning is free from faults and possesses all good qualities. The development of pure body, speech, and mind comes from gradually leaving the impure states and their being trans-

The development of pure body, speech, and mind comes from gradually leaving the impure states and their being trans-formed into the pure. How is this done? The path is indicated by the next four syllables. MANI, meaning jewel, symbol-izes the factor of method - the altruistic intention to become Enlightened, compassion, and love. Just as a jewel is cap-able of removing poverty, so the altruistic mind of Enlightenment is capable of removing the poverty, or difficulties, of cyclic existence and of solitary peace. Similarly, just as a jewel fulfills the wishes of sentient beings, so the altruistic in-tention to become Enlightened fulfills the wishes of sentient beings. The two syllables, PADME, meaning lotus, symbol-ize wisdom. Just as a lotus grows forth from mud but is not sullied by the faults of mud, so wisdom is capable of putting you in a situation of non-contradiction where as there would be contradiction if you did not have wisdom. There is wis-dom realizing impermanence, wisdom realizing that persons are empty of self-sufficient or substantial existence, wis-dom that realizes the emptiness of duality (that is to say, of difference of entity between subject and object), and wisdom that realizes the emptiness of inherent existence. Though there are may different types of wisdom, the main of all these is the wisdom realizing emptiness. Purity must be achieved by an indivisible unity of method and wisdom, symbolized by the final syllable, HUM, which indicates indivisibility. According to the sutra system, this indivisibility of method and wisdom refers to one consciousness in which there is a full form of both wisdom affected by method and method affected by wisdom. In the mantra, or tantra vehicle, it refers to one conciousness in which there is the full form of both wisdom and method as one undifferentiable entity. In terms of the seed syllables of the five conqueror Buddhas, HUM is the seed syllable of Akshobhya - the immovable, the unfluctuating, that which cannot be disturbed by anything. Thus the six syllables, OM MANI PADME HUM, mean that in dependence on the practice which is in indivisible union of method and wisdom, you can transform your impure body, speech and mind into the pure body, speech, and mind of a Buddha. It is said that you should not seek for Buddhahood outside of yourself; the substances for the achievement of Buddhahood are within. As Maitreya says in his SUBLIME CONTINUUM OF GREAT VEHICLE (UTTARA TANTRA), all beings natu-rally have the Buddha nature in their own continuum. We have within us the seed of purity, the essence of a One Gone Thus (TATHAGATAGARBHA), that is to be transformed and fully developed into Buddhahood. (From a lecture given by His Holiness The Dalai Lama of Tibet at the Kalmuck Mongolian Buddhist Center, New Jersey.)

On the meaning of: OM MANI PADME HUM
The jewel is in the lotus or praise to the jewel in the lotus by His Holiness Tenzin Gyatso, The Fourteenth Dalai Lama of Tibet.

TIBETAN BUDDHISM FAQ
The purpose of this FAQ is to give a basic understanding of a few key terms or concepts that may be a little confusing for someone new to this realm. It is not an authoritative text on Tibetan Buddhism.
1.      What's 'Vajrayana'?
2.      What's Tantra?
3.      What are Lineages?
4.      What does 'Taking Refuge' mean?
5.      What is an 'Empowerment'?
6.      What's a 'Root Lama'?
7.      Aren't lamas pack animals?
8.      What are Yidams?
9.      What are those wrathful looking beings?
1. What's Vajrayana?/How is Tibetan Buddhism different? Vajarayana is the most popular form of Buddhism in Tibet. Vajrayana (also 'Mantrayana') is the third of the three vehicle of Buddhism. 'Yana' means 'vehicle.' The teachings of the Buddha are divided into three yanas: Hinayana, Mahayana, and Vajrayana. Theravada, the most popular school of
Hinayana ('Lesser Vehcile') concentrates on discipline and virtue. Mahayana concentrates more on altruistic motiva-tions (compassion) and wisdom. All three incorporate discipline, compassion, and wisdom with different methods and motivations toward the common aspiration for Enlightenment. In Vajrayana ('Diamond Vehicle') the central Mahayana themes of compassion and emptiness are dealt with using symbolic and practical systems of technique and understand- ing. There is the belief that Enlightenment can be attained through the proper combination of wisdom and compassion. The three vehicles should not be considered as in conflict with each other. Hinaya is a foundation for Mahayana, just as Mahayana is for Vajrayana.
2. What are tantras?/What is Tantra? The tantras are the root scriptures of Vajrayana. The tantras are texts ascribed to the Buddha in various manifestations. They usually describe the mandala, mantra, and practice associated with a partic-ular deity/Enlightened being. The sexual symbolism of tantric sacred art has led to some misunderstandings. Tantric texts are not 'pillow books,' and their practice depends on discipline, not indulgence.
3. What are the Lineages?/What is a lineage? Tibetan Buddhism focuses strongly on maintaining a continuity of
teaching traced back to the Buddha. The relationship of the student to the teacher (lama or guru) is very important. This continuity is maintained through practice lineages. The true teachings can only be passed from a living teacher to a living student, and cannot be learned properly from books. Sometimes the teachers are in supernatural form. A lineage isn't exactly a 'school,' but the analogy is helpful for a basic discussion. Tibetan Buddhism has four main lineages: Ge-lug(school of the Dalai Lama), Kagyu, Sakya, and Nyingma. Each of these has further divisions as well (such as Karma Kagyu and Shangpa Kagyu). Gelug is considered the 'newest,' started in 1409 with the foundation of Gaden Monastery. Popular thought is that Gelugpas emphasize monastic discipline and intellectual acuity, Kagyupas meditation, Sakyapas scholarly activity, and Nyingmapas guru devotion. These emphases should not be exaggerated though; all the schools ad-vocate all forms of Dharma activity.

4. What is 'Taking Refuge'? The Buddhist path begins with taking refuge. We take refuge in the three jewels, Buddha, Dharma, and the Sangha. The Buddha serves as our example, Dharma as our path, and the Sangha as our companions on the path. Tibetan Buddhism adds three more refuges(The Three Roots): the Lama(s), the assemblage of Yidams (meditational deities), and the assemblage of Guardians (Herukas, Dakinis, Dharmapalas). On the physical level this is just re- peating the vow, but there is an inner level. We are surrendering to forces within us that are more continuous than our transient ego, and asserting our commitment to unfreezing these forces to let them work through us.
5. What is an 'Empowerment'? Empowerments are further developments of what is started by takng refuge. These are 'initiations' that help clear away obstacles to our seeing things as they truly are. The Tibetan word is 'wangkur' (dbang-skur), 'wang' is something like 'power.' The pow-er is in the sense that the person is allowing greater scope to more fundamentally wholesome as-pects operating within. Empowerments usually involve a ritual where the lama purifies the

April 18, 2004

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