Mahasantisukha monks’ request to countersue Buddhist council rejected, again

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

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

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

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

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

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

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

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

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

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Nicole, Keith and the incensed Buddhist

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

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

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

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

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

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

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

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

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

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Ivory Urn for Top Thai Buddhist's Remains Sparks Debate

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Sales of ivory from domesticated elephants are legal in Thailand.

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

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

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

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

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

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

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

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

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

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

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

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

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

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Mind Your Health: Using Mindfulness to Heal Your Body

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

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

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

Dr. Lown describes what happened after that:

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

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

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

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

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

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

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

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

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

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

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

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

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Originally published on Sanity Break on Everyday Health.

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Mindfulness: A Secularized Buddhist Practice in the West

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Buddhist Ethical Principles underlying Mindfulness Practice

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

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

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

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

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

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

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

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

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Burma expels Canadian prof over Buddhist tattoos on his leg

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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The roots of intolerance and prejudice in Buddhism

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

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

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

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

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

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

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

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

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

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

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

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

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Ceres Buddhist temple has plans for expansion

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

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

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

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

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

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

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

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

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

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

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'Fake’ Buddha’s Followers Defend His Teachings

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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First Day of His Holiness the Dalai Lama’s Teachings in Riga, Latvia

Riga, Latvia, 5 May 2014 - A blustery wind off the Baltic Sea added to the cold as His Holiness the Dalai Lama was welcomed at the door of the Kipsala International Exhibition Centre and escorted to the stage. Almost 3500 people of all ages, some from Latvia, but most from the European part of Russia waited attentively to hear what he had to say.

“As you have shown interest in our meeting and as I am at present unable to come to Russia, I thought it might be easier for us to meet here, than for you to come to India,” he told them. “I asked the local organizers if this could be done and I’m grateful to them for making these arrangements. What’s more I’d like to thank all of you for making the effort to come.”

He said that the texts he wanted to teach were the ‘Heart Sutra’ a short Perfection of Wisdom text, which is recited in all Mahayana Buddhist countries, China, Korea, Japan, Vietnam, Tibet and Mongolia, although those reciting do not always understand what it means. The second text was the ‘37 Practices of a Bodhisattva’ by Thogme Sangpo, a Tibetan scholar and practitioner. His Holiness suggested that at the end of each session there should be time for him to answer questions from the audience. “If material and technological development brought complete peace and happiness, people in advanced, developed countries should be really happy, and yet many are not. Material development provides physical comfort, but not mental peace. We may feel pain and pleasure on a sensory, physical, level, or on a mental level. Pleasure on a sensory level, like that derived from watching sport or listening to beautiful music is relatively short-lived, whereas satisfaction on a mental level, for example, love and faith, which do not depend on our senses, is more durable.”

He said that while physical pain can be subdued by mental satisfaction, mental unease is not allayed by physical comfort. If we are worried, stressed or frightened, having a beautiful house or listening to delightful music brings little relief. A disturbed mind is not calmed by mere physical satisfaction. As an example of the distinction he was trying to draw, His Holiness recounted his meeting with a Christian monk at the abbey of Montserrat who had spent five years living as a hermit in retreat in the mountains with little other than tea and bread to sustain him. When His Holiness asked about his practice he said he had been meditating on love. As he said it His Holiness noted a sparkle in his eyes that indicated his tremendous satisfaction.

“On the other hand I’ve met billionaires who have all they need and more who are very unhappy. Scientists have findings that show that a calm mind is good for our physical well-being. They also have evidence that mental training can change our attitudes, enabling us to be happier. Our human intelligence can be a source of happiness, but if misused it can also be a source of stress and worry.”

He said that only human beings develop religious faith. Such faith may have begun with worship of the sun, but in time the idea of God the creator emerged and with it the idea that since he created everything, there is a spark of God in everyone. All religions convey a message of love and compassion and because hatred is an obstacle to that, they teach tolerance and patience. And because greed is also an obstacle they teach simplicity and contentment. Non-theistic traditions like the Samkhyas, Jains and Buddhists instead of turning to a creator teach the law of causality, the principle of cause and effect, which resembles a scientific view.

His Holiness the Dalai Lama speaking to the over 3500 people attending the first day of his two day teaching in Riga, Latvia on May 5, 2014. Photo/Tenzin Choejor/OHHDL
In addition to this, a unique feature of Buddhism is that it teaches that to accept the existence of an independent self is to entertain all sorts of contradictions. The German brain specialist Wolf Singer pointed out to His Holiness that there is no central authority in the brain, which he felt resonated with the idea of no independent self.

His Holiness reiterated that because all religious traditions teach love, compassion and self-discipline they have helped humanity immensely. But one tradition cannot satisfy everyone, so there is a need for variety. If we choose to adopt a religious or spiritual practice he said we should do so seriously and sincerely. He added:

“I’m a Buddhist, but wherever I go I speak about our need for secular ethics. Ethics give rise to inner values which encourage self-confidence enabling us to lead a meaningful life.”

Mentioning two matters of pressing concern everywhere today, the gap between rich and poor and ingrained corruption, he asked people in the audience to indicate with their hands whether these problems were large or small where they lived. The number of outstretched arms indicated that these are two major problems to reckon with. His Holiness suggested that while the use of violence may seem to provide short term satisfaction, it never solves problems, but creates new ones. He asserted that this century, in contrast with the last, should be an era of dialogue.

In answering questions from the audience, His Holiness recommended that teachers not only concern themselves with communicating knowledge, but also with setting an ethical example. Meanwhile, it is essential that parents shower their children with affection. He pointed out that not everyone has an interest in religious practice, but no one can object to advice about love and compassion. He also highlighted a unique feature of Buddhist tradition that is the Buddha’s own advice to subject all he taught to investigation and experiment, not to accept it on faith alone. His Holiness compares this to a scientific view.

Returning from lunch, His Holiness spoke about the Buddhist tradition and how some time after the Buddha objections were raised that the Sanskrit tradition, the Mahayana, was not his teaching. He said that Nagarjuna, Bhavaviveka, Maitreya and Shantideva all wrote in its defence. The Pali tradition records teachings the Buddha gave in public, whereas the Perfection of Wisdom teachings, including the ‘Heart Sutra’ were taught to a more select audience. On the one hand they were not taught publicly; on the other their content reveals them as the Buddha’s teachings. They convey the weight of the Buddhadharma. The teaching of the Four Noble Truths is part of the Pali tradition, but their detailed explanation is part of the Sanskrit tradition. It would be a mistake to say that the Buddha’s presentation was limited, but his followers’ was more elaborate.

His Holiness the Dalai Lama speaking during the first day of his two day teaching in Riga, Latvia on May 5, 2014. Photo/Tenzin Choejor/OHHDL
His Holiness recalled that the Vinaya is a theme common to all Buddhist traditions. He told a story of meeting two Burmese Buddhist monks at the World Parliament of Religions in Australia. They told him we are followers of the same Buddha, but there are differences between our traditions. His Holiness agreed, but told them that at least they had the Vinaya in common. The Burmese monks expressed surprise that the Vinaya was upheld in Tibet.

Clarifying the history of Buddhism in India, His Holiness mentioned the great universities of Taxila, Nalanda and Vikramashila. Indicating the painting behind him he said these 17 masters depicted around the Buddha were not only monks, but also great scholars and logicians. He refers to Tibetan Buddhism, not as Lamaism as some writers have described it, but as the pure Nalanda tradition.

In some places the Buddha referred to the five psycho-physical aggregates as like a load carried by the person, as if the person were separate from the aggregates. But elsewhere he says there is no person apart from the aggregates. Later Indian scholars wrote extensively about logic and epistemology, including Shantarakshita and his disciple Kamalashila who were instrumental in establishing Buddhism in Tibet. Consequently, Tibetan scholars such as Sakya Pandita investigated the teachings with logic and reasoning.

“Both Chinese and Tibetan Buddhist traditions derive from the Nalanda tradition. I began to study in this manner from the age of 6, an age at which I would have preferred to play,” His Holiness recalled. “And my limited experience has shown me that an understanding of emptiness and altruism brings peace of mind.”

View of stage at the Kipsala International Exhibition Centre, venue for His Holiness the Dalai Lama's teaching in Riga, Latvia on May 5, 2014. Photo/Tenzin Choejor/OHHDL
Explaining the three Turnings of the Wheel of Dharma, His Holiness said that the Vinaya is part of the First Turning; the Perfection of Wisdom teachings, which extensively explain selflessness, are part of the Second Turning, while the Third turning deals with the nature of the mind. So, the First Turning deals with morality as the basis for mindfulness and introspection, the Second deals with emptiness and the Third with meditation on the awakening mind of bodhichitta and emptiness in terms of the nature of the mind. He mentioned different levels of subtlety of the mind, such as the waking state, the dream state and deep sleep, adding that in Buddhist tantra it is the subtlest level of the mind that is the basis for Buddhahood.

The collection of Perfection of Wisdom teachings include the 100,000, 25,000, 18,000 and 8,000 line editions, the 100 line ‘Diamond Cutter Sutra’ popular in China and this 25 line ‘Heart Sutra’. His Holiness remarked that the Buddha showed the path in teachings such as these, but the benefit arises from putting them into practice. In some ways, he said, this is why the Buddha is comparable to a scientist.

Going through the ‘Heart Sutra’, His Holiness explained that things exist in dependence on other factors, so they do not exist independently. Emptiness does not make things empty; phenomena themselves are empty, because they do not have independent existence. He alluded to the interdependence between cause and effect, that something is a cause only because there is an effect. The ‘Heart Sutra’ shows that independent existence is an illusion by saying “Form is empty, emptiness is form.” Emptiness is a property of the form, and form is the basis of the property of emptiness. When you look for form, you find emptiness. This is what undermines clinging to intrinsic existence. He remarked that consciousness too is empty and mentioned that meditation on emptiness is effective in undermining our negative emotions; it is not just an intellectual exercise. Negative emotions are not of the nature of the mind; they do not taint its luminosity.

Taking questions again from the audience, His Holiness was asked about the function of the Buddhist temple that is proposed for Moscow. He said that he had met members of the organizing committee and told them that it should be a learning centre, a place to study. He mentioned his reappraisal of Buddhist literature in terms of Buddhist science, philosophy and religion. Buddhist science and philosophy can be of universal interest, while the religious part is only for Buddhists. In this context, he said a book dealing with Buddhist science has been prepared and is being translated into different languages. He proposed that Russian be one of them.

A member of the audience asking His Holiness the Dalai Lama a question during the first day of His Holiness the Dalai Lama's two day teaching in Riga, Latvia on May 5, 2014. Photo/Tenzin Choejor/OHHDL
To a question about previous lives, His Holiness’s answer that previous lives are already in the past amused his listeners. He said that what are more important are tomorrow and the next life which is still in our power to shape. He mentioned that the substantial cause of mind is mind, that consciousness has no beginning or end. Therefore, if we lead meaningful lives now, we can ensure a good life in the next.

A young woman from Ukraine asked how she could contribute in the present circumstances and His Holiness said the question was quite sensitive. However, he recommended Shantideva’s advice to act according to reality. Most important is to achieve the benefit of the greatest number of people. If something will cause more trouble, better avoid it. He gave the example from the Vinaya that if a monk sees a deer followed by a hunter who asks which way it went, he is justified in answering, “I only saw a bird,” to protect the deer.

“Adopting violence is always wrong; this is no longer the time for violence. Violence and the use of force provoke unexpected results. The use of force is out of date; it brings fear and distrust, which will not help solve the problem.

“Good night, see you tomorrow.”

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Mind Training & Taking Responsibility for Tomorrow’s World

Oslo, Norway, 8 May 2014 - Today is Norwegian Liberation Day, the day 69 years ago that Norway was officially liberated from Nazi forces. Civil rule had been effectively assumed by the ‘Reich Commissariat of Norway’ acting in collaboration with a pro-German puppet government, while the Norwegian king and legitimate government continued to operate in exile from London.

As His Holiness started out for the day, Norwegian private book collector Martin Schøyen presented him examples of ancient Buddhist texts in Tibetan, including a page from the ‘Amitayus Sutra’ that he said was the oldest Tibetan text in existence. Arriving at Oslo University, Tibetans and Norwegian friends had gathered to welcome him. Once inside he had a brief meeting with a group of several Christian bishops and priests. He said:
His Holiness the Dalai Lama speaking with Christian Bishops on his arrival at he Chateau Neuf Theatre in Oslo, Norway on May 8, 2014. Photo/Jeremy Russell/OHHDL He remarked that whenever he has the opportunity to meet other spiritual sisters and brothers he is happy and honoured to do so. Helga Haugland Byfuglen, Presiding Bishop of the Church of Norway, speaking for the group, thanked His Holiness for coming and told him that he was among friends. She agreed with him that it is necessary for religious people to get to know each other to be able to shape the future together. His Holiness took up the point and explained his efforts to promote secular ethics. He remarked that while ethics is the basis of all religions, it is not necessary for people to be religious to live ethical lives. Ethics bring a sense of confidence and a calm mind, which in turn fosters health and well-being.

In the Chateau Neuf theatre, before an audience of 1220, His Holiness said:

“I’m very happy to be here, with Buddhist monks and nuns representing the Pali and Sanskrit traditions and Christian brothers and sisters. Religious harmony is not just a matter of making diplomatic gestures but developing respect and mutual admiration. To think that all 7 billion human beings should become either Buddhist or Christian is unrealistic. These traditions have existed for centuries and will continue to do so in the future, so we have to live together. As I am going to teach about Buddhism today, I’d like to invite the Thai monks and nuns to chant the ‘Mangala Sutra’ in Pali and the Vietnamese monks to chant the ‘Heart Sutra’ in their language.”

In a brief introduction to the occasion, a representative of Karma Tashi Ling Buddhist Society told His Holiness that the only Buddhist temple in Scandinavia is nearing completion, inviting him to attend its inauguration next year. His Holiness replied that as he gets older invitations multiply and while he’s willing in spirit to attend he will have to see what is physically possible.

His Holiness the Dalai Lama speaking at the Chateau Neuf Theatre in Oslo, Norway on May 8, 2014. Photo/Oliver Adam
“The West is a non-Buddhist region, while Buddhism is a largely Asian tradition,” he began. “I usually advise that it is better and safer to keep to your own tradition, not changing your faith like a change in fashion. However, if an individual really feels that a Buddhist approach is more helpful or effective for him or her, that’s up to them, but religious practice requires dedication and sincerity. Let me tell you about a Tibetan woman who came to see me in the 1960s. Her husband had died and she had two children to bring up. At that time Christian missionaries offered Tibetan refugees immense help with food and education. She told me that she had accepted such help for her children and consequently had become a Christian for this life, but would be a Buddhist in her next life - a clear sign of confusion!”

His Holiness went on to talk about an occasion in Australia when a Christian minister called Bill Crews, who provides help and support for the homeless, introduced him as a good Christian. In turn His Holiness told the gathering that he regarded Rev. Crews as a good Buddhist, noting that both try to practise love, compassion, tolerance, contentment and self-discipline.

When Buddhism was brought to Tibet in the 8th century, it was a revelation. As one great Tibetan master said:

In Tibet, the Land of Snow,
The natural colour is white,
But until the light came from India,
Tibet remained in the dark.

His Holiness said that all Tibet’s Buddhist knowledge had come from India and that the master who first established it, Shantarakshita, was not only a good monk, but also an exceptional philosopher and logician. A keen study of philosophy and logic became characteristics of Tibetan Buddhism. And it is this context that His Holiness has jokingly remarked when people build huge statues that while he appreciates them, the statues will never speak. The way to maintain the tradition is to cultivate knowledge in the mind. He explained that the word for Buddha in Tibetan indicates that he has eliminated all negative aspects and cultivated all positive qualities. Because a Buddha is able to perceive conventional and ultimate truth simultaneously, he is not subject as we are to the huge gap between appearance and reality.

Many of the over 1200 people attending His Holiness the Dalai Lama's teaching at the Chateau Neuf Theatre in Oslo, Norway on May 8, 2014. Photo/Duy Anh Pham
Saying that warm-heartedness opens the mind and brings inner strength, His Holiness denied the suggestion that Buddhism has no place for desire. He said this is a misunderstanding. We have a desire to lead a happy life, we have a desire to overcome suffering and achieve Buddhahood, and we have a right to work to fulfil these desires.

Turning to the text of Geshe Langri Tangpa’s ‘Eight Verses of Mind Training’, he said that seven of the verses concerned the method aspect of the path, while the last verse concerns wisdom. He then read through and paraphrased each verse in turn.

“I will regard all sentient beings as precious; I’ll show them respect. Whenever I meet them, I’ll cultivate a wish to fulfil their well-being; I’ll be prepared to serve them. We see Christian brothers and sisters doing just this, sacrificing their own comfort to serve others. When disturbing emotions like anger, hatred and jealousy threaten to arise I will stop them, for example by observing my breath. When I meet sick people who are subject to discrimination, like lepers or AIDS sufferers, I’ll extend them my help. When someone criticizes or scolds me, even though I tried to help them, I’ll give them the victory and accept the defeat. When someone I’ve helped does me harm, I won’t retaliate, but regard them as a teacher of patience. Through study and training, I’ll learn to take others’ sufferings upon myself and offer them my joy. Finally, regarding the eight worldly concerns, I will view everything like an illusion. Although things appear to have objective existence, I will see them as being like illusions.”

His Holiness attended a discussion with students in the afternoon focussed on the theme ‘Taking Responsibility for Tomorrow’s World’. The occasion opened with a startling flute recital by Tale Coleman and continued with an introduction by Oslo University Rector Ole Petter Ottersen. He remarked that for decades His Holiness has been the face of Tibet and speculated that the world would be a better place if its battles were fought through dialogue and argument as His Holiness commends.

His Holiness the Dalai Lama speaking with students at Auditorium Oslo University in Oslo, Norway on May 8, 2014. Photo/Oliver Adam
His Holiness told his audience that he is always happy to talk to young students. While counting himself a member of the 20th century generation whose time has passed, he asserted that those who are less than 30 years old belong to the generation of the 21st century.

“It is your responsibility to work with vision, determination and wisdom to create a happier, more peaceful world. It won’t be achieved through mere prayer or wishful thinking but will require you to take action, while respecting others and their needs. We need to consider all 7 billion human beings alive today as belonging to one human family. Climate change and the global economy affect us all beyond national boundaries. We are faced with problems like the huge gap between rich and poor in many parts of the world.

“We are social animals so taking others’ well-being into account is in our long-term self-interest. Look at bees, they have no religion, no constitution, no police, yet they work together because they are social animals. I suggest the 21st century generation keep these things in mind.”

David Abram spoke eloquently about our relationship with the earth and how much we take for granted. We overlook the magical importance of gravity. We speak of living on the earth, whereas we actually live in the air and the air lives in us. His Holiness agreed suggesting that in places like India, development takes place in the countryside and villages rather than in the cities alone.

Students listening to His Holiness the Dalai Lama speaking at Auditorium Oslo University in Oslo, Norway on May 8, 2014. Photo/Oliver AdamFour students spoke articulately about their views of the future: one asked shouldn’t we recycle more, use public transport and reduce our energy consumption. Another appreciated the need to work with each other and to teach more in schools about what needs to be done for the future. Another questioned whether the problem isn’t that human beings are prone to taking short-sighted decisions. The young woman among them said her generation would be bringing children into a world in distress. She wanted young people to have a veto on policies being implemented now that will have negative consequence she and her peers will have to clear up. She said, for example, that there is no clean way of polluting, so the focus on petroleum has to change.

His Holiness concluded:

“When we face problems what’s important is to assess what we can actually achieve. I’m an old man who has faced all sorts of difficulties in his life, but I’ve never given up.

“In the past, when the need for leadership arose, physical strength was the criterion and so favoured men. Education has brought greater equality of potential. At a time when we need greater concern for the environment and sensitivity towards others’ concerns we need more women to take a lead.

“Thank you.”

Tomorrow, His Holiness will be visiting the Norwegian Parliament and the Nobel Peace Centre.

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Japan Tour Ends with Audiences for Tibetans, Mongolians and Chinese

Tokyo, Japan, 18 April 2014 - Before leaving for the airport and his flight back to India this morning, His Holiness the Dalai Lama made time to meet separately with groups of Chinese, Mongolians and Tibetans.

Meeting first with more than 100 people from Taiwan, Hong Kong, Macao and China he said:

“Wherever I go I try to meet with Chinese friends. Tibetans and Chinese have had relations with each other since the time of Songtsen Gampo. Sometimes we’ve fought, but for more than one thousand years we’ve shared an interest in Buddhism. This began when Songtsen Gampo took a Chinese and a Nepalese wife. So I often tell Chinese Buddhists that I respect you as the senior students. Similarly, when I’m talking to Indians I tell them that as far as we are concerned Indians are our gurus and we are the disciples. And I mention that in times of trouble we look to the gurus and senior students for help. I have been to Taiwan several times and many Chinese have come to Dharamsala so our people to people relations have improved.”

He pointed out that when we don’t know what the real situation is it gives rise to suspicion, which is unhelpful and unnecessary. If we are able to meet and learn what’s really going on it makes for happier relations. He said that he had been recommending that Tibetans reach out to China even before the Tiananmen incident took place, but until that point people from mainland China avoided contact with Tibetans. After it happened they came round and connections became stronger. He added that even today it seems a lot Chinese are out of touch with reality; therefore he suggested that people from Taiwan and Hong Kong, who have a better idea about what’s going on, should do what they can to help the people of China become better informed.“For example, although it might seem inappropriate to say so, those people in Tibet who have the courage to commit self-immolation are clearly capable of harming others, but have determined not to do so. Despite the difficulties they face they still follow the Buddha’s teaching about non-violence. This may not be clearly understood.”

He said that he has heard that recently in Tibet, where Tibetans used to work as tour guides they have been replaced by Chinese who denigrate Tibetan people to Chinese and other tourists. When Tibetans approach such groups to sell things to them they shoo them away. He suggested that problems between Tibet and China could be resolved, but hardliners continue to accuse Tibetans of being splittists.

“Since 1973 we decided not to take that line. Direct contact with China began in 1979 and we had already decided our stand. What we are asking for is the implementation of provisions already recognised in the Chinese constitution. Hardliners use the phrase ‘Greater Tibet’, but there is already recognition of Tibetan regions, prefectures and counties that share a common culture and language. We want these provisions fulfilled on an equal basis.

Audience members during the meeting with groups from Taiwan, Hong Kong, Macao and China, listening to His Holiness the Dalai Lama speaking in Tokyo, Japan on April 18, 2014.
Photo/Office of Tibet, Japan
“Because the Tibetan language is a focus of our identity its use is discouraged. But as you know, the Tibetan language today is the best medium for explaining Buddhist philosophy and science. Sanskrit is no longer a living language and although there is substantial Buddhist literature available in Chinese, Tibetan translations are more accurate. So this issue is not just the concern of the Tibetan people, it’s about the expression of Buddhism in the world, the most comprehensive teaching of which is preserved in Tibetan.

“The existence of different languages is not a threat. Look at India, many people there speak and write in different languages without it being a threat to the country. When they enjoy equal rights under the rule of law people can live together in freedom and equality. Tibetans having their own language is not in itself a threat.”

He went on to mention that Hu Jintao’s idea of promoting a harmonious society was admirable, but it couldn’t be fulfilled by use of force. Friendship and harmony need to be based on trust not fear. Meanwhile the internal security budget in China exceeds the defence budget. His Holiness suspected that of the 200 countries in the world, this is only true of China. He concluded by saying that if harmony and respect prevailed between Tibetans and Chinese they could live together.

He invited questions from his listeners and the first was an invitation to come to Taiwan. His Holiness replied that since his first visit he had thought about coming to Taiwan every other year, but he hasn’t received government approval to do so. He said he’d wondered about making a transit stop in Taiwan on his way back from Okinawa, but that too was not approved. A woman who suggested that relations between Hong Kong and China have worsened lately asked how to stick to the path of non-violence. His Holiness responded that Tibetans have maintained a strictly non-violent approach for more than 50 years but it hasn’t yet solved the problem. He pointed out that in democratic countries there is transparency and that transparency is clearly better than secrecy and suspicion. Since the arrival of Xi Jinping there seems to be some improvement and he seems at least interested in seeking truth from facts.

“Don’t be discouraged,” he said.

Another questioner wanted to know if there was any chance of His Holiness coming to China and he reminded her that in the fourth round of meetings his representatives had had with the Chinese, he had expressed interest in making a pilgrimage to Wu Taishan, but like his plan to come to Taiwan, it wasn’t approved.

Meeting a group of about 50 Mongolians His Holiness praised the friendship and cultural ties Tibetans and Mongolians have long shared. He said:

“In the 20th century you faced great tragedy and Buddhism in Mongolia went into decline. Tibetans are facing similar problems now. But relations between Tibetans and Mongolians go back hundreds of years to when we roamed the land as nomads. Now that you have regained your freedom, you must use the opportunity well. There are too many examples in Africa of what can go wrong when freedom and democracy are misused. With democracy comes responsibility. Today, Mongolians place great faith in the Dharma, but faith based on reason is even firmer and more stable, so study is important. In the past there were many great scholars who came from Mongolia. However, understanding of Buddhism needs to be combined with basic modern education. Tibet was backward in terms of modern education and technological development and we lost our country.”

His Holiness advised Mongolians to emulate the determination exemplified by their people at the time of Genghis Khan. But today they need that kind of courage combined with intelligence. He said that he has also counselled Indians to focus development efforts in villages, not only in cities. Schools, hospitals and other facilities need to be provided to people in the rural areas where they live.

He recalled that there are now 300 Mongolian monks studying in the main Tibetan monasteries in South India who will be able to contribute to the flourishing of the Dharma in the future.

When he met with Tibetans who live in Japan His Holiness said he didn’t have a lot to say because he has been able to meet them quite often.

“My meetings with scientists and the ongoing dialogues I’ve had with them have reinforced my appreciation of the marvellous qualities of Tibetan language to describe how to deal with the mind and emotions. English is not yet adequate, the best language in this area is Tibetan. That’s something we can be proud of. After all, Buddhism is important as one of the great world religions.

“As I mentioned earlier when I met with some Chinese, self-immolations are still going on in Tibet. Those who do this clearly could, but don’t, choose to harm others. Despite everything, they don’t want to breach the basic Buddhist pledge not to hurt others. Even Chinese visitors to Tibet report that Tibetans are a kind and compassionate people. This is one of the reasons why our cause commands respect today. Keep up this moral standard, don’t be deceitful. Things are changing in China. People inside Tibet still have an unflinchingly strong spirit. We all have to keep this up. In the USA our representative office has moved to Washington DC, but I have suggested that a branch office be  maintained in New York to be focussed on keeping Tibetans in touch with each other. We have to stick together. Tashi delek.”

His Holiness then drove directly to Narita airport to board his flight to India. Representative Lhakpa Tshoko, who will shortly be transferred to Australia, Lungtok, who is to be his successor as Representative in Japan and East Asia and Tsering Dorje from the Representative’s office, were all there to see him off at the end of a successful two weeks in Japan.

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Teaching Buddhism in the Morning, Secular Ethics in the Afternoon

Rotterdam, Holland, 11 May 2014 - His Holiness the Dalai Lama’s second day in Rotterdam began with rain beating against the windows. Before leaving for the Ahoy Stadium he gave three interviews: the first to Floris Harm van Luyn of NOS National News, who asked him about his meeting yesterday with the Dutch Foreign Minister.

Jacobine Geel who presents a talk show on religious matters was persistent in her questions about the relevance of temples and the traditional trappings of religion, and why His Holiness thinks people need to hear his message. He told her his listeners are all fellow human beings who want to be happy and that he regularly advises them, if they are interested, to think about what he says. If they find it useful, put it into effect; if they don’t, then forget it. Bettine Vriesekoop for Buddhist Broadcasting asked His Holiness about the renewal of interest in Buddhism in China. He told her that compared to Tibet, China is the senior student of Buddhism, that there is clear evidence of interest in Tibetan Buddhism among many Chinese in the context of a revived interest in Buddhism in general.
“Dharma Friends, spiritual brothers and sisters,” His Holiness responded, “I’m very happy to be here with you. Wherever I go I always talk about how all 7 billion human beings are the same. We all want to live a happy life. We need to remember that we all belong to one human family.”

He said there are two groups of religious traditions, those that have a concept of a creator, and those that like Buddhism do not. Buddhism also does not accept the existence of an independent self, a self apart from the body and mind. He mentioned that he likes, whenever possible to begin teachings with a recitation of the Mangala Sutta in Pali. Today, he invited members of a Zen group to recite the ‘Heart Sutra’ in Japanese.

The audience of over 11,000 people at the Ahoy Stadium listening to His Holiness the Dalai Lama's teaching in Rotterdam, Holland on May 11, 2014. Photo/Jurjen Donkers
“The Buddhist approach to explaining reality is to use our intelligence to the full. Nagarjuna and other masters of Nalanda also employed reason. They followed the Buddha’s advice not to accept his teachings out of faith and devotion but to investigate and test them. During the three Turnings of the Wheel of Dharma, the Buddha taught according to the capacity of the disciples he was teaching. To some he spoke about the psycho-physical aggregates as a load carried by the self, as if they were separate.”

His Holiness said that as sentient beings we all want happiness not suffering, so we need to know how suffering and happiness come about. He quoted Nagarjuna’s saying that suffering is a result of nothing other than our own actions. The Buddha said, ‘Suffering must be known, the origin must be overcome, liberation must be achieved and the path must be cultivated.’ The Buddhist concept of dependent origination expresses the law of causality that results depend on their causes. But, a cause also depends on the existence of the result. A cause is a cause because there is a result. This does not mean that a cause comes from a result, but that without a result it is not a cause. His Holiness compared this to explanations of material things in Quantum Physics.

Madhyamakas say that things do not exist objectively; they only exist by way of designation. We experience suffering because of ignorance, because of the gap between appearance and reality. His Holiness related this to what the American psychiatrist Aaron Beck told him, that when we are angry about something the object of our anger seems entirely negative and yet 90% of that is our own mental projection. This also corresponds to Nagarjuna’s explanation.

His Holiness the Dalai Lama speaking during his teaching in Rotterdam, Holland on May 11, 2014. Photo/Jeppe Schilder
“We have two goals,” His Holiness said, “higher rebirth and liberation. What binds us in cyclic existence is ignorance. Understanding selflessness is what leads us out of it. Virtue, the cause of higher rebirth, can be found in common with other spiritual traditions, but dependent origination is the king of reasonings that eliminates the ignorance that clings to intrinsic existence.”

He said that to attain enlightenment, we need an understanding of emptiness supported by the awakening mind of bodhichitta and the practice of the six perfections. To attain omniscience we need to overcome the obstacles to knowledge.

The three principal aspects of the path are renunciation or the determination to be free, bodhichitta or the altruistic aspiration for enlightenment and wisdom. To begin with we generate the determination to be free. Extending this aspiration to others is bodhichitta, but without understanding dependent origination, the determination to be free and bodhichitta will not be fulfilled. We need to realized that, existing in dependence on other factors, things do not exist the way they appear; they exist only as designations.

His Holiness said he would like to begin the afternoon session by taking questions from the audience. During the lunch break he gave an interview to respected journalist Floris van Straaten in which he talked about positive developments in China, including the attention paid to the needs of ordinary poor farmers and judicial reform in the recent 3rd plenum. He also mentioned Xi Jinping’s remark about Buddhists taking responsibility to revive Chinese culture, which he said was an unusual observation for a communist party leader to make. He said it is too early to say where it may lead, but he noted that Xi Jinping, like Hu Yaobang before him, seems to have adopted a more realistic approach.

Erica Terpstra and His Holiness the Dalai Lama enjoying a moment of laughter during his talk in Rotterdam, Holland on May 11, 2014. Photo/Jurjen Donkers
Erica Terpstra, who His Holiness has known a long time, introduced the afternoon session. She said it was a real pleasure to be here in his presence. She recalled an occasion when His Holiness was asked who he thought of as his spiritual peer and thinking for a moment he replied: “Everyone in the world.” She asked the audience to welcome ‘Our Holiness’.

His Holiness began as he usually does by acknowledging that all human beings are the same, mentally, physically and emotionally. All want a happy life. He said:

“If we could appreciate that all human beings are brothers and sisters belonging to the same human family, there’d be no room for conflict, no division between ‘us’ and ‘them’. There’d be no violence, no cheating or exploitation. People involved in education should think seriously about how to introduce such values into education. We are social animals, like bees who, without religion, laws or police, work together for their own survival.”

Answering questions from the audience, he suggested that in introducing Buddhism to children, if they belonged to a Buddhist family the Buddha, Dharma and Sangha could be explained to them. If not, it might be easier to talk about the mind and emotions. Asked how he relaxes he replied - sleep, going on to say that when he has time he reads and generally what he reads are the works of the Nalanda masters. Someone else wanted to know how His Holiness deals with mosquitoes and he said, to laughter from the audience, that his relationship with them is not very good. He added that he wonders what size of brain is needed to develop appreciation, because he sometimes allows a mosquito to drink his blood, but it flies off without showing any appreciation.

Audience members lined up to ask His Holiness the Dalai Lama questions during his talk at the Ahoy Stadium in Rotterdam, Holland on May 11, 2014. Photo/Jurjen Donkers
About euthanasia he said that like abortion it is generally better to avoid it, but that you would have to weigh the pros and cons of each case. Beginning his talk about secular ethics he said that all religious traditions teach about love, tolerance, forgiveness and self-discipline. However, in today’s world, in which at least 1 billion people have no interest in religion, there is a need for a system of ethics that has a universal appeal; a system of secular ethics beyond the limits of this or that religious tradition.

He said that the effects of climate change and the global economy extend beyond national boundaries. To deal with problems like corruption and the huge gap between rich and poor requires secular ethics. He mentioned that pilot projects are going on to design a curriculum to incorporate secular ethics into the education system. He does not expect to see the results of this work, but, if it is successful, those belonging to the 21st century generation may see a new way of thinking emerge that will result in this really becoming a century of peace.

His Holiness answered further questions from the audience, advising that peace of mind is the most important thing for those who are dying, and that what the Buddha taught is more important than works of art. He clarified that the teaching about there being no independent self does not mean there is no self at all, but that it is designated on the basis of the body and mind.

Regarding pro-Shugden demonstrators on the street outside, he said:

“They chant “Stop lying”, but I don’t know what they are referring to lying about. I have been very straightforward about this. “

A view of the stage at the Ahoy Stadium during His Holiness the Dalai Lama's talk  in Rotterdam, Holland on May 11,2014. Photo/Jurjen Donkers
Asked if it was true that he would be the last Dalai Lama he said that as early as 1969 he had made it clear that whether or not there would be another Dalai Lama would be up to the Tibetan people to decide.

Finally, to a question about climate change he pointed out that we have to be more alert. Whereas the sight of obvious violence makes us recoil, damage to the environment and climate change take place more stealthily. We are often not aware of it until it has already happened and it is difficult to restore.

The organizers thanked His Holiness profusely for coming to warm and extended applause from the audience and he left the stage. Tomorrow he will go to The Hague to meet parliamentarians and participate in a seminar on ‘The Heart of Education.

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His Holiness the Dalai Lama Visits Norwegian Parliament and Nobel Peace Centre

Oslo, Norway, 9 May 2014 - His Holiness the Dalai Lama was met on the steps of The Storting, the Norwegian Parliament building by Ketil Kjenseth, Liv Signe Navarsete and other Members of Norwegian Parliamentary Group for Tibet, who escorted him into the building. Ketil Kjenseth explained that he was dressed in the local costume of his constituency, Oppland, to mark the fact that it was the first place in Norway to welcome and accommodate Tibetan refugees. After Members of Parliament, including members of the governing coalition, representatives and youth representatives of all other political parties, had introduced themselves, His Holiness was invited to speak.

“Brothers and sisters, I am honoured that you are receiving me. I’m a great admirer of democracy. I often say that the world belongs to the whole of humanity; we are the owners. Each country belongs to the people who live there. When a government is chosen by the people it is accountable to those people. Since 2011 I have completely retired from political responsibility and I have retired the institution of Dalai Lamas from this responsibility too.”Regarding the environment, he said that a Chinese ecologist had estimated the significance of Tibet to be equivalent to that of the North and South Poles, so he had described Tibet as the Third Pole. Asia’s major rivers ultimately have their source in Tibet and 1 billion people depend on their waters. One Chinese Prime Minister acknowledged that the unprecedented flooding in China was a result of deforestation in Tibet.

“As everybody knows, I’m a Buddhist monk,” His Holiness concluded, “committed to promoting human values, inter-religious harmony and the preservation of Tibet’s Buddhist culture and natural environment.”

Ketil Kjenseth opened the meeting to questions from the floor and the first was about religious conflict. His Holiness replied that in most cases such conflict is political or economic rather than religious. He commented that while it is sufficient for an individual to think personally of one religion, one truth, in today’s world on a community level we have to respectfully acknowledge several religions and several truths.

His Holiness the Dalai Lama speaking to members of the Norwegian Parliamentary Group for Tibet at the Norwegian Parliament in Oslo, Norway on May 9, 2014.
Photo/Duy Anh Pham
Asked how Norway can support human rights most effectively, His Holiness said that smaller nations like Norway may be seen as less of a threat and so able to establish the trust necessary to engage in dialogue about this. Trust and respect are key factors. When a similar question was posed a few minutes later, His Holiness said:

“Like peace, progress on human rights will not come about just by making good wishes, it will require action. Once in Hiroshima when there were prayers for peace, I suggested that we have to make efforts to create peace. “

Another questioner began by expressing the hope that His Holiness had felt the warmth with which he is received in Norway. He said: “You’re always smiling, what’s the reason?”

“Peace is actually related to inner peace. Anger destroys our inner peace, while love, compassion and forgiveness are its source. Religious traditions like Christianity and Islam see other beings as creations of God. I met an Israeli teacher who advised his Palestinian students to see hostile security guards as in the image of God. They reported back to him that it was very effective. Sometimes we just pay lip service to our religious traditions, but if we follow a faith, we should do so sincerely. As for why I laugh and smile, that’s my secret! Actually, I work for about 8 hours a day and at night I get 8-9 hours sleep. Laughter is one of our unique human abilities. The human smile is an expression of love and affection.”

To a question about how he sees the future of an autonomous Tibet, His Holiness said that as early as 1974 he and his advisers had decided that they needed to talk to China and that they could not seek independence. Tibet was historically a separate country, but what is past is past. He expressed admiration for the European Union whose members are prepared to be part of a greater whole. He said Tibetans want the Chinese authorities to grant the rights and privileges to Tibetan areas already mentioned in the Chinese constitution. These include human rights and environmental issues, for example where mining is being undertaken contrary to the wishes of the local people. Also China tends to look down on Tibetan language and culture, which is a kind of human rights violation. He said he tells Chinese friends, ‘Look at India with its many different scripts and languages and no threat of separatism.’ Tibetans want religious freedom, the right to preserve their language and culture.

His Holiness the Dalai Lama meeting with members of the Norwegian Parliamentary Group for Tibet at the Norwegian Parliament in Oslo, Norway on May 9, 2014.
Photo/Duy Anh Pham
“Finally, there is the fact that in the past Tibet acted as a buffer state between China and India. China’s stationing of so many troops in Tibet alarms India. If the situation in Tibet were normalized these troop numbers could be reduced.”

When a questioner suggested that human rights violations in Tibet are among the worst anywhere, His Holiness replied that about 15 years ago a local Party Secretary told a Party meeting that the ultimate threat to separate Tibet from China lay in Tibetan Buddhist culture and sought to suppress it. Tibetans like Norwegians are proud of their culture and were offended. Installation of CCTV cameras in every corner of Lhasa and in temples has created an atmosphere of fear and suspicion.

“Meanwhile,” His Holiness said, “many friends say that Xi Jinping is more realistic in his thinking. He is boldly challenging corruption. Recently, on a visit to France, he praised Buddhism as having a special role to play in reviving and revitalizing Chinese culture. We’ll have to see. The totalitarian system has become osssified after nearly 70 years, but many Chinese intellectuals are raising their voices in the cause of freedom. The EU should express support for these people and for Xi Jinping. The world’s moral support will help.

“At present China spends more on internal security than on defence; no one else does this. Wen Jiabao said that China needs political reform, suggesting even US style democracy. He was laying out policies on which to build in order that China can play a constructive role in the world. Secrecy and censorship don’t attract trust and respect.”

His Holiness the Dalai Lama speaking to members of the Norwegian Parliamentary Group for Tibet at the Norwegian Parliament in Oslo, Norway on May 9, 2014. Photo/JeremyRussell/OHHDLAsked again how Norway can contribute to ensuring human rights in Tibet, His Holiness recalled that Hu Yaobang went to Tibet to see for himself. He sent his own observers ahead to report back to him and rejected the concocted reports of local officials. It remains important for people to go to Tibet and to report what they find.

A question was raised about the self-immolations that have taken place in Tibet. His Holiness said that because it is a sensitive political matter and that hardliners distort whatever he says he prefers to keep quiet.

“When they began I told a BBC correspondent that such events were really very sad and questioned how effective they would be for the Tibet issue. Later, in Japan I stated that these events are symptoms of a cause which urgently needs to be investigated and addressed.”

Ketil Kjenseth concluded the meeting:

“Thank you for coming with your smile and positive values. It was a pleasure to have you here.”

His Holiness the Dalai Lama meeting with group of high school students at the Nobel Peace Centre in Oslo, Norway on May 9, 2014. Photo/Jeremy Russell/OHHDL
At the Nobel Peace Centre, His Holiness was welcomed by the director, Bente Erichsen, who showed him around. Among other things she showed him the Fred and Toca Loca children's display about Nobel Peace Prize winners that features him as one of the five best loved Nobel laureates. In a recorded conversation that will be played in schools, His Holiness spoke to a group of high school students about the value of affection and inner peace in creating a happier world. The Mayor of Oslo, Fabian Stang, took the opportunity to introduce himself to His Holiness.

Speaking to Tibetans and Tibet Supporters from Nordic countries he encouraged them, praising the value of Tibet’s Buddhist culture and expressing the hope that China continues to change. From there he went to the Folketeateret, where he was first presented with the Erik Bye Memorial Prize, commemorating the father of modern journalism in Norway. In his subsequent talk, His Holiness spoke about the need for ethics in our world, saying that the essence of ethics is love and respect for one another. These are fundamental values also expressed in all major religious traditions. He said that the distinction between non-violence and violence lies less in the nature of the action than in the motivation for it.

Tibetans and Tibet supporters from Nordic countries listening to His Holiness the Dalai Lama speaking during their meeting in Oslo, Norway on May 9, 2014. Photo/Jeremy Russell/OHHDL
When a Shugden supporter raised a question he explained that he had propitiated Shugden himself from 1951 until the early 1970s, when he realised there was something wrong with it. He stopped and eventually others came to know that. He said that since the 5th and 13th Dalai Lamas had opposed the practice he felt a duty to explain that to others. He went on to answer questions about the status of men and women in Buddhism and how to respond to the loss of loved ones.

At each event in Oslo, Tibetans and their friends and supporters turned out in large numbers to express their support for His Holiness and to wish him a long life. He in turn made a point of acknowledging and expressing his appreciation for their support.

Tomorrow, he travels to the Netherlands where he will hold meetings and give teachings.

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