The Dalai Lama - Tenzin Gyatso

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Compassion: The Bodhisattva Ideal - The Buddha is often referred to as the Compassionate One because his life was a total manifestation of compassion, and the underlying emphasis of his teaching was on this topic. For this reason, the Mahayana and Vajrayana schools emphasize it as the quality that needs to be devel-oped above all, and without which no real spiritual progress is possible. Every aspect of meditation and training within these schools begins and ends by focusing on com-passion as the motivation for practice. This attitude is fully developed in the Bodhi-satva ideal - the undertaking to tread the path to Enlightenment with all the effort and hardship that entails, in order to help to liberate others. Many serious practi-tioners take the Bodhisattva vow, which is a vow to work tirelessly throughout this and all future lives to reach Enlightenment for the benefit of others: once having reached the level of Enlightenment, not to pass away from samsara (the manifest universe in which we are trapped within the wheel of cyclic existence), but to remain among suffering beings and help them until they have all been liberated. This is a

mighty undertaking, but it reflects the total commitment the Buddha and his followers have to the welfare of all senti-ent beings - not just humans, but all sentient beings. It also expresses the greater Buddhist perspective that we are not separate individuals; we are part of a great oneness that ultimately transcends all duality. The Bodhisattva works to manifest this truth.

"Peace cannot be achieved through violence, it can only be attained through understanding.
"Few are those who see with their own eyes and feel with their own hearts.
"True religion is real living; living with all one's soul, with all one's goodness and righteousness.
"The further the spiritual evolution of mankind advances, the more certain it seems to me that the path to genuine religiosity does not lie through the fear of life, and the fear of death, and blind faith, but through striving after
rational knowledge.
"You cannot simultaneously prevent and prepare for war." Albert Einstein, True Pacifist (1879-1955)
"Self-discipline, although difficult, and not always easy while combating negative emotions, should be a defensive measure. At least we will be able to prevent the advent of negative conduct dominated by negative emotion. That is 'shila', or moral ethics. Once we develop this by familiarizing ourselves with it, along with mindfulness and conscientiousness, eventually that pattern and way of life will become a part of our own life.
"Many ancient Indian masters have preached nonviolence as a philosophy. That was a more spiritual understanding of it. Mahatma Gandhi, in this twentieth century, produced a very sophisticated approach because he implemented that very noble philosophy of nonviolence in modern politics, and he succeeded. That is a very great thing. It has represented an evolutionary leap in political consciousness, his experimentation with truth.
"In the present circumstances, no one can afford to assume that someone else will solve their problems. Every individual has a responsibility to help guide our global family in the right direction. Good wishes are not sufficient; we must become actively engaged.
"Though my experience as a Buddhist monk is not exalted, by my own little experience I can feel the benefit of these attitudes- love, compassion, recognition of human dignity, human value. Now at age forty-four (66 n 2001), I have spent many years trying to develop compassion and kindness; I feel that as a result of these practices I am quite a happy person. Despite many difficult circumstances, I am happy.
"The fundamental teachings of the Buddha is his teaching on the Four Noble Truths: 1) That there is suffering: 2) that suffering has cause; 3) that there is cessation of suffering; and, 4) that there is a path to such freedom. The underlying principle of this teaching is the universal principle of causality. What becomes important in the understanding of this basic teaching is a genuine awareness of one's own potentials and the need to utilize them to their fullest. Seen in this light, every human action becomes significant." The Dalai Lama

Rinchen Dharlo, the representative of H.H. the Dalai Lama in N. America asked to have the following article printed. "It is very relevant for Westerners to consider these thoughts carefully and for all of us to do what we can. I am very happy today to communicate with all of you American Buddhists from [the Tibetan Buddhist Learning Center], the old-est of the Tibetan Buddhist monastic centers in America. It is encouraging to note the present spread of Tibetan Bud-dhism, some 1000 centers around the world with over 250 in the United States alone. As I often say, Buddhism has a special gift for helping people calm their minds and learn to live more happily. In the midst of what can accurately be called "the Buddhist holocaust" of the 20th century, we Tibetans were forced into exile by the Chinese invasion of our homeland. Since then, we have been privileged to share the gifts of Buddhism with fellow beings of other nations, who all must face the countless difficulties of life in our restless, anxious, modern world. Perhaps the only good thing that has come from our tragedy is the spread of the teaching and practice of Tibetan Buddhism. Of course, it would have been much better for everyone if it could have happened without such an unspeakable toll of human suffering. Imagine, Tibetan lamas could have come out to teach in different countries, travelling with their visas stamped on Tibetan pass-ports! Western Dharma students could have freely come into Tibet's peaceful mountains to enjoy her fresh air, study at her monastic universities, and meditate in her inspiring solitude. I say this not just to complain about our ordeal but be-cause I have noticed that people tend to adopt a sort of fatalism about the history and problem of Tibet; 'Well, it had to happen that way - otherwise Tibetans would not have come out of isolation into the world.' Thinking this way can make them slow to take action to try to improve the real Tibetan situation, to solve the Tibetan problem, the human problem of six million Tibetan human persons. Now, it is a useful practice to reflect on one's own suffering, to think of it as the 'return of one's own karma,' and thus get the benefit of cultivating patience with one's difficulties. But it is not useful, nor compassionate, to be patient about the sufferings of others. In fact, as Shantideva says, the Bodhisattva should be absolutely intolerant of the sufferings of others, should find them utterly unbearable. To give a personal example, I have said that I myself have actually benefited from the hardships of losing my homeland and wandering in exile - and I meant it. Not having a sheltered life and having to suffer and struggle has helped me to grow. Worldly difficulty can lead to faster spiritual growth and greater strength of mind, and I personally am quite content with my lot. I have been given the inspiration to take the Buddha Dharma seriously and the opportunity to work hard to put it into practice. I cannot complain. Yet the plight of my people, the six million Tibetans who look to me to help them, is different - I cannot forget their cries. How can I pray and recite the Bodhisattva vow to save all beings from suffering and the cause of suffering, and at the same time leave anything undone that could actually help these suffering people who are my im-mediate responsibility? So I am always trying to do as much as I can. Perhaps my example can help other Buddhists who want to maintain their spiritual practice and also want to work for the good of society. In the past, scholars have said that Buddhism was single-minded in its focus on Nirvana, giving up the mundane world as a hopeless case. With this preconception, they thought that Buddhism made very little contribution to civilization, letting social problems go their own way. Now, it may be true that Buddhist persons and institutions could have done a better job of helping people in different periods and different countries. But I believe that from the time of Buddha until today all forms of Buddhism have been continuously trying to help people, whether in social groups or individually. It has never been the case that Buddhism did not care about the world. The freedom and happiness of all living beings have always been the ultimate ideal and the working goal. Tibetan civilization is very much a product of the socially transformative power of Buddhism. Brought from India by the great Emperor Songsten Gampo in the 7th century. Buddhist wisdom began its slow but steady work of making the people more gentle, happy and peaceful. After a few centuries, Tibetans had become so fond of the Buddha Dharma that they made great efforts to make it the center of their lives, even without the support of a royal dynasty. Finally, after one thousand years, Tibetans succeeded in expressing Buddhist ideals in the national gov-ernment itself, established as the integration of the sacred and the secular by the Fifth Dalai Lama in the 17th century. We believed that the Buddha's teaching was the indispensable key to achieving national as well as individual happiness. So our whole social system - our culture, arts and life style - was centered on people's spiritual development according
to the Dharma. Though we never achieved perfection, we did preserve many unique teachings and traditions; some of them long lost to other Buddhist countries. But I don't need to say too much about this, as I know many of you have come to realize the preciousness of Tibetan Buddhism, to cherish it just as we do. I have been very moved on this trip because so many people have expressed to me, in actions as well as words, their respect, not only for the teachings of Tibetan Buddhism, but also for their source, namely, Tibetan culture and civilization, which itself is ultimately rooted nowhere else than in the living hearts of the Tibetan people. Tibetan culture belongs to all humanity, and its extinction would not just affect Tibetans, but all humanity. We, therefore, appeal to the members of all other cultures to help the Tibetans preserve our unique and rich cultural heritage. Our friends in the Congress of the United States have acted powerfully to express their support for our cause, urging China to cease her attempts to eliminate the Tibetan race, erase the Tibetan nation from history, and eradicate the Tibetan culture. These senators and representatives will in-creasingly need your help and the help of all Buddhists, all religious persons, all humanists, and all friends of Tibet, to make an even stronger push to get China to change her attitude. This push is urgent and essential to save our people and culture before it is too late. For China, too, it is an emergency because if her leaders do not change their present course, it will eventually rebound upon themselves in a negative way. But I do not wish to elaborate on this, as I am ba-sically an optimist and still have great hope that sanity will prevail and that good and truth will triumph. You might be surprised, but I think such optimism is quite practical. For, you see, everyone just wants happiness. If we investigate the human heart, not just to follow religious teaching, but to analyze carefully what is really there, we find that what everyone wants, what gives satisfaction, is the warm heart, the good heart, compassion and love. These give calmness, tranquillity, and real contentment; and that gives inner strength. On the other hand, hatred, anger, and greed simply produce uneasiness and always more dissatisfaction. Even nations need to control and minimize anger and hatred; it is the only way they can avoid suffering and bring their people happiness. So nations will eventually do the right thing, be-cause it is in the ultimate best interest of their people. Goodness is finally the most practical, the most realistic solution. Perhaps most of you already know the importance of compassion and love. The practice of compassion is what gives me greatest satisfaction. No matter what the circumstances, no matter what kind of tragedy I am facing, I practice compas-sion. This gives me inner strength and happiness. This gives me the feeling that my life is useful. So you see, up to now - I am 57 years of age - I have tried my best to practice these things, and will continue to do so until my last breath, my last day. I myself, you see, am the devoted servant of compassion. That is the way I really feel. We need public support, the active expression of your goodwill towards us. Please keep this in mind, and whenever the occasion arises, express your deep sympathy towards the Tibetan cause. As Buddhist practitioners, you should understand the necessity of pre-serving Tibetan Buddhism. For this, the land, the physical country of Tibet, is crucial. We have tried our best to pre-serve the Tibetan traditions outside Tibet for almost thirty years, and we have been comparatively successful. But even-tually, after our time, there is a real danger that they will change, that they will not survive, away from the protective nurture of our homeland. So, for the sake of preserving Tibetan Buddhism, which can be seen as a complete form of the Buddha Dharma, the sacred land of Tibet is vitally important. It is very unlikely that it can survive as a cultural and spiritual entity if its physical reality is smothered under Chinese occupation. So we cannot avoid taking responsibility in trying to improve its political situation. Clearly, in this light, active support for the Tibetan cause is not just a matter of politics. It is the work of Dharma. We are not against the Chinese; we, in fact, have a deep admiration for the Chinese civilization. We are only trying to gain our rights, to save our people, and to preserve our Buddha Dharma. I dream of a new Tibet - a free land, a zone of peace - where my six million people can restore our spiritual way of life while becom-ing attuned to the best aspects of the modern world. I see it as a place where all people, not excluding our eastern neighbor - can visit and enjoy the fresh air and brilliant mountain light, can find inspiration in a peaceful, spiritual way of life, and perhaps can learn to understand their own worlds better by getting away for a little while to meditate at our high altitude. With your help, we can return there. Now is the time when your action is practice. Thank you, thank you very much." (1993)

century, when the Indian master Padmasambhava came to Tibet and built Samye monastery. This manual, containing detailed instructions on how to preform the ritual, was then hidden by him to await discovery at some appropriate junc-ture in the future. Several centuries later, two Treasure masters (tertons), one from northern Tibet and another from the south, discovered and revealed it. Based on this Treasure (terma) text, many Nyingma, Kagyu and Sakya lamas composed the incense offering. Later, at the time of the third Dalai Lama, Sonam Gyatso, a lama by the name of Yeshe Wangpo, wrote a text on the incense offering from the Gelugpa point of view. Subsequently, three works were written on the subject by Panchen Lobsang Chogyen (1570-1662) and another by the fifth Dalai Lama. The Ritual - The Incense offering should be done in the morning on a clean and elevated outdoor site, free of insects, either on a hill or the top of a house and inhabited by many local gods and nagas. If performed during a festival, all the inhabitants of a locality may assemble and, at the end of the offering, stand in a row and throw a handful of tsampa (roasted barley flour) in the air. As this is usually a happy occasion, a dance often follows. In the summer, incense offering is often associated with pic-nics on top of mountains. It is closely linked with the hanging of prayer flags from trees or tall poles, especially on the third day of the new year, but also on other auspicious days. The incense should be burned in a large urn-shaped burner (sang- khun) and should not have been trampled by people or animals. Wood, not coal, should be used as fuel and the substance to be burned as incense should be fragrant, such as the leaves of fern or juniper, or the branches of conifer-ous tree, rhododendron, and red or white sandalwood. In addition, tsampa, butter, sugar, and medicinal plants, and other substances free from the taint of alcohol, onion or garlic are burned. When offering incense, people should examine their motivation and reflect that by making this offering to lamas, meditational deities and religious protectors, they will accumulate merit, which they should dedicate to the benefit of all sentient beings. If they have any specific re-quests, such as prayers for longevity or the removal of obstacles to religious practice, they should be made at this point. Next the practitioners take refuge, meditate on the four immeasurable wishes, love, compassion, joy, equanimity, and visualize themselves as deities. The objects to be offered are then blessed, rid of their ordinary appearances and trans-formed by meditation, gestures, and mantras into an inexhaustible source of great bliss which will please those to whom they are offered. The offering ends with the practitioners asking the deities to forgive them for any mistakes in the per-formance of the ritual, such as improperly or incompletely reciting the words of the text. the deities are then asked to return to their abodes and then auspicious verses are recited. Incense offering can thus be preformed as an elaborate religious ritual, an offering of a fragrance - purified of its ordinary qnalities and appearance - to lamas, meditational de-ities, religious protectors, nagas and local worldly gods. The offering is intended to please the deities, who rejoice at the merit of those making the offering. However, incense offering can also be preformed simply because it is an ancient custom, and a traditional means of purifying the atmosphere. Incense offering is also done to mark the passing away of important people, lamas or officials and in these ways it is a practice common to both Buddhists and Bonpos. (transcribed from "ME-LONG, The Newsletter of the council for Religious and Cultural Affairsof H.H. the Dalai Lama", N0.6, April 1990

INCENSE OFFERING - Incense offering, or Sang-sol, is a ceremony performed by Tibetans from all walks of life to mark important events in their lives. A widespread national custom, it can be preformed individually or in groups, on occasions such as the Dalai Lama's birthday, marriages, third day of the Tibetan New Year, or preceding other important events. Origins - It is not clear whether the Tibetan custom of offering incense originated in India or not, as only two references to such practice can be found in the Indian texts. It is mentioned in the Guhyasamaja Tantra that one should know about the three kinds of fragrance. The other reference is to be found in the story of Bhadri of Magadha, which tells of how she invited the Buddha to her house and made offerings of smoke to him from the roof. According to the writings of various scholars, it seems that incense offering was carried out in Tibet from the very early times when the teacher Tonpa Sherab, founder of the Bon religion, first came from Zhang Zhung (Afghanistan/Tadzhikistan?) to spread his doctrine in Tibet. The oldest extant text on incense offering, dates back to the eight

Remember - what is past is gone! Release it and relax fully into the present, which is the only time and place where one can be alive!

Impartiality - Buddhists are not taught to convert people to their way of thinking; they attempt to practice the Bud-dha�s teachings and make them available to others who might benefit from them. Many people explore and apply these teachings to their lives while remaining committed to other religions or no religion. Buddhism is not a cult. It is based upon one of the most highly developed and sophisticated philosophical systems known to humanity and is taught and re-spected in leading universities throughout the world. Throughout its history, it has been supported and honored by some of the world�s greatest civilizations and cultures, and has brought peace, happiness, and freedom to millions of people since the time of the Buddha. There is no record in history of a Buddhist religious war.

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