Appointment of New Deputy Director - Tibet House House... · 2017-04-05 · Appointment of New...
Transcript of Appointment of New Deputy Director - Tibet House House... · 2017-04-05 · Appointment of New...
Appointment of New Deputy Director
Dear All,
Tibet House would like to joyfully announce that Mr. Tenzin Sherab la has been appointed
Deputy Director by the Office of H.H. the Dalai Lama as of April 2012.
Centered in the heart of New Delhi, Tibet House has the need for more effectual governance
and coordination to respond to changing challenges posed by growing public interest in Tibetan
culture, especially, the wisdom of Nalanda University, as foreseen by H.H. the Dalai Lama.
With his years of experience in various Tibetan public offices within the Exile Tibetan
Administrative setup based in Dharamsala, India, and his scholarly background, I personally
anticipate greater success in Tibet House’s activities with Tenzin Sherab la joining us as Deputy Director.
Despite the relatively heavy load of administrative responsibilities, I am confident that Tenzin Sherab la will shoulder
the responsibility with dexterity. As always, I appreciate your moral support for him and Tibet House.
In profound prayers
Geshe Dorji Damdul
Director
Director’s Message
True Meaning of Life:
Confidence in the Face of Challenges and
Unconditional Love
If you wish for happiness and joy, embrace an affectionate smile. Don’t restrain it everShine
forth this smile of unconditional love towards everyone leaving none aside. Even the poorest
have a smile from their hearts to give you. What greater gift can you expect even from the
richest person than this most beautiful smile coming from heart. It is so immaculate, truly
rich, so precious.
Wisdom – seeing all things as mirage-like – provides you with peace and confidence in all
situations. Drink this nectar of wisdom yourself. Share the same with all sentient beings.
Rescue them from the turbulence of fierce samsara, caused by our own failure to realize that
things are all dream-like.
Let’s walk the path together to this oasis of wisdom nectar, pervaded by the soothing sunshine of unconditional
love and tenderly blossoming with the fresh beautiful flowers of sentient beings.
Forever you will be free and in peace.
May this wisdom of dependent origination soon be born in you.
May this sunshine of infinite compassion soon be poured forth upon you.
Geshe Dorji Damdul
Director
Tibet House Bulletin 2012 2
Mr. Tenzin SherabDeputy Director
Geshe Dorji DamdulDirector
Contents
� Director’s Message........ 2
� Appointment of New Deputy Director........ 2
� Arya Nagarjuna’s View of Ultimate Reality........ 3
� Ceremony of Bodhi Awakening........ 7
� Ceremony of Remembrance........ 18
� Conceptual Similarities in Buddhism, Science and
Neuroscience – A Discussion........ 19
� Emotions – A Presentation........ 20
� Environment and Waste Managament –
A 3-Day Workshop........ 21
� Long Life Initiation of Arya Tara and
the Three Principal Paths – Dharma Discourse........ 22
� Happenings........ 23
� How to Donate to Tibet House........... 28
Arya Nagarjuna’s View of Ultimate Reality
The Final Panacea to All Our Miseries
Geshe Dorji Damdul
While this writing may be a little technical for the lay
audience, I suggest to the readers, however lay you might
be, to bear with the technicalities for a while. Reading
this twice will instill in you a profound admiration in
the view of Arya Nagarjuna, the missing of which will
deprive us of the final light of hope of freedom from the
vicious cycle of samsara.
This has two parts. The second part will serve as a
commentary for the readers to understand the first part.
Please don’t miss the second part, although the two might
seem very alike at some points.
The Four Noble Truths is the common locus for both the
advocates of objective existence and those negating
objective existence who debate rigorously to see if objective
existence is feasible or not.
In the opening stanzas of the Chapter 24, Arya Nagarjuna
began by stating the opponents’ view and the absurdities
that seem to follow for those who reject objective existence;
The adherents of objective existence believe that with no
objective existence, everything has to exist through mere
subjective thoughts, in which case the value of existence
of things will turn out to be not more than non-existence,
like a castle in the air. They further push the Madhyamikas
to the absurdity of having to reject the ‘arising’ and
‘disintegration’ of things in general if one denies objective
existence. If this were the case, the Four Noble Truths is
undermined as well, for the phenomena of arising and
disintegration mark the underlying fabric of the concept
of the Four Noble Truths.
The arising of the first truth from the second truth highlights
our samsaric nature, while the elimination of the second
truth, thus giving rise to the third truth, through training
in the fourth truth, delineates the hope of freedom from
suffering altogether.
Without the Four Truths, the associated practices would
make no sense, and the four fruits – fruit of Stream Enterer,
Once Returner, No-more Returner, and Arahats – as a result
of the practice would be undermined. Without the fruits,
the abiders and the enterers into the fruits could not
possibly exist. The Sangha would make no sense if these
eight persons are non-existent. Without the teaching of
the Four Noble Truths, the Jewel of the Dharma would
not be possible. In the absence of Dharma and Sangha,
how could the Buddha come into being?
On top of denigrating the Three Jewels, all
conventionalities would be undermined, along with
deprecating the distinction of what is virtuous and what is
non-virtuous.
Arya Nagarjuna’s Response:
In response, Arya Nagarjuna summarized his rebuttal
against the Essentialists, the adherents of objective
existence, as follows:
All their former criticisms against Madhyamakas are due
to their own lack of understanding: 1) the purpose of
realizing emptiness, 2) the meaning of emptiness, 3) and
the nature of emptiness.
In explaining the above three points, Arya Nagarjuna points
to dependent origination as the meaning of emptiness.
In so doing, he convinces them that the repudiation of
emptiness in a way is rejecting dependent origination.
By so doing, the opponents reject the phenomena of
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infallible arising and disintegration, the hallmark of
existence. Without the phenomenon of “arising” existing,
the first and the third truth among the Four Noble Truths
are undermined. These two truths only make sense as
existent if there is the phenomenon of “arising” as they
arise from the second and the fourth truth respectively.
By denigrating the Four Noble Truths, the Jewel of the
Dharma cannot be posited. Without Dharma the eight
Sangha members and the Buddha cannot be posited.
The opponents of Madhyamika thus reject the existence
of the Three Jewels. This not only leads to the consequence
of repudiating the Three Jewels, but they also undermine
the causation which governs the entire web of
conventionalities.
Arya Nagarjuna thus drew the conclusion that all the above
contradictions will be resolved with ease if one
understands:
1. That the purpose of realizing emptiness is to uproot
the subtlest of the mental stains of negative emotions;
2. That dependent origination, instead of nothingness, is
the meaning of emptiness;
3. That emptiness is the subtlest form of reality
characterized by the five natures – not known through
others words, peaceful, devoid of elaborations,
transcending conceptualization, and free of duality.
The More Detailed Explanation:
The Dhammapada says:
All phenomena are of the nature of mind;
Mind is their chief and precedes them all;
If with an impure mind a person speaks or acts;
Suffering follows him like the cart that follows the horse.
All phenomena are of the nature of mind;
Mind is their chief and precedes them all;
If with a pure mind a person speaks or acts;
Happiness follows him like the shadow that follows the
person.
Here we clearly see that the Buddha is pointing to our
minds as finally being responsible for our happiness or
suffering. While that mind can be described as Buddha
nature – the ultimate seed for anyone to become a Buddha
– but when it is sullied or defiled by mental afflictions, the
person who is in possession of that mind is referred to as
a samsaric being; one is in samsara. Contrary to this, if the
temporary defilements are eliminated, this basic nature of
the mind becomes awakened. At that point one becomes a
Buddha.
Arya Naga Bodhi, a direct student of Arya Nagarjuna said:
“Buddhahood is not bestowed upon you by anyone;
Nor the cause of the Buddhahood is held by anyone;
Through discovering the Buddha nature within yourself,
You will achieve the Buddhahood.”
The very purpose for the appearance of Buddha
Shakyamuni on this earth is to benefit others, to liberate
all beings from suffering. From the concept of the Four
Noble Truths, it is clear that He is not only pointing to the
First Truth, the truth of suffering, but also to the Second
Truth, the truth of the cause of suffering. It is only through
uprooting the cause of suffering that the former can be
eliminated altogether.
While in search of the cause of suffering, He points to
ignorance as the final cause.
What is that ignorance? Ignorance is the demonic mind
which views the self as truly existent and so obstructs us
from seeing the reality accurately. This traps us in the
vicious pain of samsara.
Buddha discovered that all suffering is triggered by this
ignorance. To know what this ignorance is, one has to
understand what the reality is which this ignorance distorts.
Given that the ignorance causes one to misconceive the
reality, without knowing what the reality is, we cannot know
how the ignorance is obscuring the mind from having the
vision of this reality. What constitutes the ultimate reality?
After achieving Buddhahood, the Buddha remained silent
for forty-nine days. On the forty-ninth day, the kings of the
Devas – Indra and Brahma – descended to the earth with
great veneration to the Buddha. They made prostrations
to Him and asked:
“Oh Enlightened One! You have achieved Buddhahood for
the benefit of all sentient beings. And yet you are not
benefiting beings now; you are not giving teachings. The
way by which you could benefit the beings the most
efficiently is by teaching. You are not doing that. Why is
this so? For the sake of the suffering beings, please turn
the Wheel of Dharma.”
The Buddha replied: “You are right. I am not teaching
because I don’t see anyone around me who has the ability
to understand the profound ultimate reality which I have
discovered.”
The Buddha’s gesture of not teaching immediately indicates
that the ultimate reality is very profound and has
unfathomable depth. Without knowing this, one cannot
eliminate the subtlest of ignorance, without elimination
of which one cannot achieve freedom from suffering. There
are so many layers of ignorance. It is not sufficient to
eliminate the coarser levels of ignorance for the purpose
of releasing yourself from samsara. To achieve complete
liberation from ignorance and not just from partial
ignorance, one has to know how the subtlest ignorance
operates.
What is this subtlest reality?
This whole concept of suffering and its causes which was
comprehensively highlighted by the Buddha is concisely
explained by Arya Nagarjuna, in a single stanza:
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The ceasing of samsaric karmas and afflictions is
nirvana;
Samsaric karmas and afflictions arise by conceptual
misperception;
Which in turn arises by the elaboration of grasping
at the true existence;
The wisdom of emptiness brings an end to this
elaboration.
If it is through realizing the emptiness of true existence
that the final ignorance is eliminated, what is meant by
the emptiness of true existence which is also the ultimate
reality? This is what we need to know. Arya Nagarjuna wrote
six treatises all extensively explaining what constitutes this
ultimate reality.
The debates included in the writings of Arya Nagarjuna,
Acarya Shantideva, and Acarya Candrakirti – these debates
between the Madhyamaka school which adheres to Arya
Nagarjuna’s views versus the schools which reject them –
help us to explore and tease apart the extremely subtle
nuances involved in the understanding of ultimate reality.
Arya Nagarjuna did not invent any philosophy; he simply
unraveled the truth which the Buddha Shakyamuni taught
in order for the suffering beings to be liberated.
The whole corpus of teachings on ultimate reality is
presented by Arya Nagarjuna, the most essential of which
is Mulamadhyamakakarika (the Fundamental Wisdom of
the Middle Way).
The Chapter twenty four of “The Fundamental Wisdom of
the Middle Way” Mulamadhyamakararika opens by
highlighting the opponents’ view of true or objective
reality, which also reflects our naïve natural thinking, or
the distorted version of the reality. This is done to clearly
present what the object to be negated is when we cultivate
the final wisdom.
Objects, instead of being intrinsically real, are lacking
intrinsic nature according to Arya Nagarjuna. However, a
whole set of philosophical schools advocates the idea of
intrinsic reality of the things. They thus raise the qualm
that if there is no intrinsic reality, then existence cannot
be posited. In the absence of existence, the action of arising
cannot be posited, which is well refuted by our direct
experience of the world, where we see plants growing from
seeds and suffering arising from their respective causes.
That would show us how the first truth of the Four Noble
Truths – the truth of suffering – arises from the second
truth – the truth of the cause of suffering. And the third
truth – the truth of cessation – ensues because of the fourth
truth – the truth of the path leading to cessation of
suffering. As the positive factors arise, the negative
diminishes. This process of arising and diminishing of the
negativities is not possible in the eyes of the opponents of
Arya Nagarjuna if there is no intrinsic reality at all. This is
the gist of the qualm the adherents of true existence have
against Arya Nagarjuna and his followers.
They further argue that if there are no phenomena of
arising or diminishing, how does one account for the Four
Noble Truths, the principle teaching, which all the
followers of the Buddha accept? If one does not accept
the Four Noble Truths, how can one account for the
practitioners of these Four Noble Truths? Without the
practitioners of the Four Noble Truths, how is Buddhhood
accounted for, the highest goal aimed at by the
practitioners?
In summary, the proponents of intrinsic reality argue that
while claiming to be a Buddhist, Arya Nagarjuna and his
followers denigrate the whole teaching of the Buddha by
rejecting intrinsic or objective existence. He is further
criticized for not accepting Three Jewels as refuge, the Four
Noble Truths, and also the functionalities of all things as
they are.
Arya Nagarjuna responds by saying: “The qualms you raised
against me are not because I have the flaws, rather they
reflect your own ineptitude. You failed to understand the
following three points”:
1. The purpose of understanding emptiness;
2. The nature of emptiness – Ultimate Reality;
3. The meaning of emptiness;
1. The purpose of understanding emptiness:
He reiterates that understanding emptiness finally
eliminates the demonic egoistic ignorance which
misperceives things to be intrinsically and objectively real
and which gives rise to all mental agitations, irritations,
suffering, pain, and anxiety. As long as one believes in things
as existing truly, or from the object’s side, there will always
be a tendency for one to react to the object. When one
believes things to exist objectively, if the object appears to
be attractive, one cannot control one’s mind from going
after it. This is attachment. Whereas when one sees the
object as being repulsive from the object’s side or
intrinsically, then one cannot control one’s mind from
running away from it. This is aversion. Arya Nagarjuna says
that the very purpose of meditating on emptiness and then
realizing the wisdom of emptiness is to eliminate all these
negative emotions – attachment, aversion, and so forth.
Just as the Buddha very clearly stated that our chasing after
or running away from the objects is because of our failure
to see things as dream-like, the way they are.
In a sutra, the Buddha said:
“Just as in a dream of a youthful girl,
She met with a boy and saw his death.
Joyous was she at the meeting and despairing at his death.
View all phenomena as thus.”
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When the girl fails to see the episodes as her own dream,
she reacts to the dream as real. This swayed her into
excitation which is indeed the cause of acute despair in
the end. Both the excitation and the despair disappears
the moment she wakes up from the dream. Her mind finally
finds rest. This is a little nirvana for her. She then realizes
that unduly reacting to the objects is truly childish and
fosters all miseries.
But as long as one has a belief that objects exist intrinsically,
from the object’s side, there is no way that one can
eliminate the subtlest ignorance, and thus the negative
emotions keep on shooting up.
2. The nature of emptiness – Ultimate Reality:
Arya Nagarjuna says:
“Whatever is dependently originated,
Is taught to be empty of true existence.
That being dependently designated;
This is the Middle Way.”
What he implies here is that emptiness should not be taken
as nihilistic voidness. It is to be understood as dependent
origination. What is meant by emptiness? It means
emptiness of independent existence. When you negate
independent existence, what is implied is dependent
existence. Emptiness, thus, does not mean nothingness.
It means dependent origination or dependent existence
instead. Everything comes into existence by dependence
on other factors. It does not infer nihilism, but instead
implies fullness of so many other factors upon which the
object is dependent. Things are there; functionalities are
there; functionality connotes something is changing from
one phase to the next. Things are changing; causes giving
rise to the results; it happens only if there is dependency
where the results depend on the causes. Thus emptiness
of independent existence should not be read as
nothingness, rather as dependent existence. Arya
Nagarjuna summarizes this point by saying:
There is no phenomenon which is not dependently
originated;
There is no phenomenon which is not empty of true
existence;
This is the meaning of emptiness as interpreted by Arya
Nagarjuna.
Different schools interpret dependent origination,
pratityasamutpada, in different ways. Broadly speaking,
there are three levels of dependent origination. His
Holiness the Dalai Lama so beautifully captures the three
levels of dependent origination as follows:
Three levels of Dependent Origination
a) Dependent origination of causation: Any result, when
it comes into being, necessarily depends on its
preceding causes and conditions.
b) Dependent origination of dependence on parts: Here
the dependency may not necessarily be sequential. The
‘whole’ which depends on its ‘parts’ for its existence is
simultaneous with the parts on which it is dependent.
For example, the auditorium where we sit arose
dependently from its parts consisting of the roof, the
walls, the floor, and so forth. The auditorium
simultaneously exists with its parts.
c) Dependent origination of dependence on mere
designation: Things exist through mere subjective
imputation; things come into existence through
dependence on our subjective mind which perceives
the things. This third level has great resemblance with
the modern physics – theory of relativity as well as
quantum mechanics. This reflects the subtlest level of
dependent origination, the understanding of which
alone has the power to eliminate the final ignorance.
I recommend that the readers, if interested in
understanding this level of dependent origination, study
in depth the two books by Lama Tsongkapa – His
commentary on Acharya Chandrakirti’s “Entry into the
Middle Way,” English translation by Dr. Thupten Jinpa
and His commentary on Arya Nagarjuna’s “Fundamental
Wisdom of the Middle Way” translated into English by
Geshe Ngawang Samten and Jay Garfield. “How to See
Yourself as You Really Are” by H.H. the Dalai Lama is a
great book indispensable for this understanding.
3. The meaning of emptiness:
As for the nature of emptiness, Arya Nagarjuna is implying
that emptiness should not be thought of in terms of a solid
object but in terms of inexpressibility in words and
thought, whose bare nature is beyond conceptuality. On
that level, emptiness transcends conventionality. He
explains five natures ascribed to the ultimate reality – not
known through others words, peaceful, devoid of
elaborations, transcending conceptualization, and free of
duality.
Conclusion
Arya Nagarjuna concludes by mentioning that contrary to
things being dependently originated and empty of
independent existence, if they do exist independently,
dependent origination becomes untenable. This in turn
has the implication that results are not dependent on
causes. Following this line of reasoning, causation cannot
be posited. Without causation, there is no arising and
disintegration. This in turn leaves the Four Noble Truths
unaccountable. Thus, the Three Jewels cannot be posited.
Witnessing the rigorous flow of debates between the two
sides, the spontaneity of Arya Nagarjuna’s view of
dependent origination slowly unfolds. While he rejects all
degrees of intrinsic and independent existence, he
espouses the full breadth of the functionality of the world
as being in total conformity with our day-to-day experience
of life in the form of dependent arising.
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Ceremony of Bodhi Awakening
Since the seventh century AD, Tibetan culture has been
deeply rooted in compassionate Buddhist principles
inherited from India. His Holiness the Dalai Lama always
refers to India as the guru and Tibetans as chela (students).
While Tibetan culture is seen in many facets, its uniqueness
is in the richness of compassion. The wisdom of
interdependency among human beings themselves,
between humans and their environment, and humans with
other animals underscores this rich universal compassion.
H.H. the Dalai Lama values it so much that he gave India
the epithet, “The Land of Ahimsa,” for being the source of
this treasure.
Tibet House in collaboration with Drepung Loseling
Monastery, Take 5 Films Pvt Ltd., India International Centre,
and the Himalayan Buddhist Cultural Association hosted
the Ceremony of Bodhi Awakening from March 16-18, 2012
celebrating the rich and unique cultural heritage of Tibet
and its people. The occasion offered insights into aspects
varying from dharma and medicine to folk lore, dance and
music. While witnessing each event, one could perceive
how dharma is interwoven with every aspect of creativity
in Tibetan culture. At a time like this, when greed and
avarice are robbing people of their basic human qualities,
this ceremony was a nudge to the slumbering society that
one can, while carrying out business in samsara, walk the
path of dharma with ease and that basic human values need
not be divorced from life while doing one’s designated
duties.
The Ceremony of Bodhi Awakening rendered a panoramic
view of Tibetan culture in a three day event. This joyous
tour of the beautiful Tibetan civilisation embodied the rich
civilisation of India as well. The various activities of the
Ceremony of Bodhi Awakening instilled and enhanced
greater wisdom and knowledge in various fields of science
and the arts.
The stupa in the logo symbolizes bodhi, “perfection,” and
the flame atop the stupa symbolizes the action of
“awakening.” Just as darkness is dispelled by light,
awakening the seed of perfection and goodness takes place
through instilling profound compassionate wisdom in
beings. Through lighting the lamp of compassion and
wisdom, Tibetan culture in all its essence, was manifested
during the three days to awaken peace and happiness in
individuals and society at large.
More Details on the Ceremony
The Ceremony of Bodhi Awakening exposed the audience
to various facets of Tibetan culture. People learned about
Tibetan Buddhism and its philosophical implications.
The Ceremony gave a platform for dialogue among the
experts from four different medical traditions – Ayurveda,
Tibetan medicine, Homeopathy, and Allopathy. A Buddhist
psychologist engaged in discussion with a Western
neuroscientist. Teachings on how to cultivate joyous
compassion and the wisdom to see things in the light of
interdependency were given to the audience. These
dialogues and teachings were presented to inform the
audience about the sophistication of a long forgotten
tradition in India which the Tibetans inherited from
Nalanda University, and now has been revived and
cultivated.
The Ceremony began with monks from Drepung Loseling
Monastery aesthetically designing a sand Mandala of Arya
Avalokiteshwara, the Buddha of Compassion. Seeing the
Mandala, the audience sensed the legacy of auspicious peace
and compassion in their hearts.
An art exhibition displayed a rich array of historic Tibetan
painted scrolls, along with the rare portraits of Tibet before
and after 1959. Vijay Kranti’s life long journey of
photography on Tibet was inaugurated on the first day
of the Ceremony. His pictures of H.H. the Dalai Lama,
the Potala Palace and Norbulingka gave the audience a
more intimate portrait of H.H. the Dalai Lama from an
early age.
Free Tibetan Medical consultation was provided to visitors
on all three days. People were amazed to learn how these
doctors can detect even the subtlest physical ailments just by
placing their fingers upon each wrist and reading one’s pulse.
Sacred Dance and Sacred Music by the Tibetan monks was
another attraction of the Ceremony. These rituals have a
special healing effect on the environment and the beings
living there.
Bodhi Katha performance by some young Indian college
students beautifully portrayed a part of the Buddha’s life
and His message.
Buddhist meditation sessions in the mornings refreshingly
began the day.
On the second day, an evening show about the renowned
Tibetan saint Jetsun Milarepa in English, was performed.
(From Right) Ven. Geshe Thupten Dorjee Negi, Administrator of
Drepung Loseling Monastery, Mr. Veer Bhadra Singh, Former Chief
Minister of Himachal Pradesh, Ven. Geshe Dorji Damdul, Director of
Tibet House and Mr. Vijay Kranti, a life long photographer of Tibet,
on the inauguration of the Three Day Ceremony
Tibet House Bulletin 2012 8
Not only was it very entertaining, but also richly
inspirational for all in the audience to lead a peaceful and
compassionately meaningful life.
Presentations on various aspects of Indian and Tibetan
classical dance by two expert performers gave the audience
a flavor of the subtler nuances of the two traditions.
Tibetan shops displayed Tibetan auspicious colored flags
for ones’ luck and the Mentseekhang medical shop made
available for visitors souvenirs and remedies from a
compassionate culture.
The “Ceremony of Bodhi Awakening” left an impression
upon the minds of the audience providing a tour of
thousand years old Tibetan civilization in just three days.
Exhibitions
The Exhibitions were inaugurated at the venue, Gandhi
King Plaza, by the Chief Guest, His Excellency Shri
Vir Bhadra Singh, Minister of Micro, Small & Medium
Enterprises, at 9:30 am on Day One. Geshe Dorji Damdul,
Director of Tibet House, welcomed the Chief Guest with a
traditional ceremonial scarf. Before he inaugurated, monks
from Loseling Monastery recited the prayers of
auspiciousness and Shri Vir Bhadra Singh proceeded
towards the magnificent picture of His Holiness the Dalai
Lama and lit the lamp. The exhibition consisted of more
than 150 exhibits, that included among others, exhibitions
on Tibetan lifestyles during post- and pre-1959, thangka
paintings, Vijay Kranti’s photo exhibition of H.H. the Dalai
Lama, of deep spiritual experience.
Inaugural Function
The inaugural function was held in the main auditorium
of the India International Centre in the morning. After a
brief introduction by Ms. Tenzin Pema, Secretary, Tibet
House, the portrait of His Holiness was ceremonially
brought into the auditorium and was placed on the stage,
to the accompaniment of spiritual music played by the
monks from Loseling monastery.
The Chief Guest, Professor Shyam Menon, Vice Chancellor
of the Ambedkar University, Tsona Rinpoche, Tempa
Tsering, Lochen Tulku Rinpoche and other honorable
guests lit the lamp and sonorous chants of the monks filled
the atmosphere as the lamp was lit. A silent tribute was
paid in memory of those Tibetans who had laid down their
lives protesting against the Chinese regime.
Welcoming the participants and guests of honour,
Ven. Geshe Dorji Damdul, Director of Tibet House, said
that the title of the event was changed from festival to
ceremony to underline the tragic situation in Tibet and of
the monks’ immolation against the atrocities. Referring to
H.H. the Dalai Lama as a champion of peace, he said that
the Tibetans are being true to the spirit of non – violence
as, instead of any retaliation to the injustices meted out to
them, they were giving up the most precious thing one
cherishes – one’s own life. The title, Ceremony of Bodhi
Awakening, reflected the mission of H.H. the Dalai Lama
to bring happiness to humanity at large. ‘Bodhi’, he said,
connotes perfection while ‘awakening’ expresses
blossoming of the Bodhi which is inherently present in
everyone. To make the world a big ‘We’ rather than big ‘I’
is the dream of H.H. the Dalai Lama which the Ceremony
of Bodhi Awakening aspires to achieve, Geshe Damdul
observed.
In his address, Tempa Tsering, representative of H.H. in
Delhi, while congratulating the hosts of three day cultural
programme, pointed out that while Tibetan culture is an
ancient one, what makes it invaluable is that it is living
and vibrant even today and has much to offer to the modern
world. The culture which, has within its fold philosophy,
medicine, music and art, is rich and unique and needs to
be preserved in an increasingly interdependent world.
The Chief Guest Dr. Shyam Menon said that this was a
historical moment in time that His Holiness lives in India.
Great teachers like Buddha and Nagarjuna have once
enriched the consciousness and thoughts of this land but
it is unfortunate that we have slipped into endemic
amnesia. The presence of H.H. is an opportunity to redeem
A view of the exhibition Inaugural Session
Tibet House Bulletin 2012 9
this strand in our civilization, he pointed out. As a teacher
he felt the great significance of Bodhi awakening, and said
that in today’s milieu of competitiveness and self
absorption, it is important to reassert the value of
compassion and a good heart. It is the moral responsibility
of the teaching community to unfold the hearts and not
just the heads of young learners. Time has now come to
redefine smartness and success and it is in this context
that the title of the event was indeed to be lauded,
Dr. Menon said
Tsona Rinpoche in his address also complimented the
organizers on the title of the event when he pointed that
all of us have the potential to remove our ignorance and
as we progress on the path we move towards
enlightenment. Which is what Buddha did. We need to
awaken and develop the potential in order to take it to an
unlimited state.
Speaking on the occasion, Lochen Tulku said that the
foundation of Buddhism rests on non-violence and
referred to the Four Noble Truths as laws of nature which
one can apply in any field of activity.
After the introductory remarks by the guest speakers, a
song in praise of H.H. the Dalai Lama wishing him a long
life was sung by school children of T.C.V. Day School,
Majnuka Tila, Delhi.
Mr. Vijay Kranti, who had held an exhibition of the
photographs of H.H. the Dalai Lama, titled Buddha’s Home
Coming spoke on how he was planning to have a chain of
twelve exhibitions to showcase the different aspects of
Tibetan culture in different countries. According to him,
the coming of H.H. was like Buddha coming back to the
land of his birth and it was only befitting that the inaugural
ceremony of his exhibition was part of the Bodhi
Awakening Ceremony.
Mr. Ashok Arora and Mr. Gun Bahadur of Tibet House were
felicitated for their outstanding service to Tibet House.
The inaugural session concluded with singing of Tibetan
and Indian National Anthems by school children of T.C.V.
Day School, Majnu-ka-Tila, Delhi.
the sound of the sacred dance and music performed by
monks from Drepung Loseling Monastery from South India.
Dr. Sonal Mansingh, the chief guest, expressed her joy at
being part of the evening programmme.
Gala Rinpoche who compered the evening function
called it the mystical art of Tibet. The dance, music and
multiphonic chants of Tibet resonate the core message of
Tibetan spirituality, he added. As the dance and music are
spiritual, he urged the audience to focus their minds to
understand the nuanced message of Buddha’s teachings
and apply them in their lives in order to alleviate the
suffering of sentient beings. Costumes, gestures and
instruments too have profound meaning which even the
performers need to internalize.
Three individual artistic forms reflected three individual
elements of this spiritual heritage. First was the overtone
chanting whose resonance was deep and profound. This
was followed by the dance of the skeleton which symbolizes
the ephemeral nature of beings. Then came a spontaneous,
intense, and interactive session of monastic debate.
Following this, the audience were treated to a visual delight
in the form of the Rainbow dance with five colors
symbolizing the harmony of the five external elements, five
chakras of the body and the five angels. Rinpoche informed
the audience that this was the healing dance and was
performed when a powerful healing was required.
The concluding performance was an offering for world
peace and the motivation was to make the environment
more harmonious by bringing this mystic theatre in a
secular environment, thus making one aware of the
importance of Bodhi awakening.
Opening Ceremony of the Sand Mandala of
Avalokiteshvara
The main foyer of the IIC witnessed an atmosphere of
sacredness with the resonance of chanting of the mantras
by the monks. The creation of a sand mandala of
Avalokiteshvarabegan with an opening ceremony. To the
accompaniment of musical instruments and through their
chants monks consecrated the site, calling forth the forces
of goodness. The artist monks began drawing the
architectural lines of the mandala of Lord Avalokiteshvara
who symbolizes compassion as a central focus of the
spiritual experience
Ashok Arora Gun Bahadur
The morning session was a perfect start for the Ceremony
of Bodhi awakening.
An Evening of Sacred Dance and
Sacred Music – Part I
Music and dance are well within the purview of Bodhi
awakening, for they actualize the philosophy which the
sacred scriptures prescribe. So the evening unfolded with
Tibet House Bulletin 2012 10
Mandala, a Sanskrit word, connotes a circle or cosmic
diagram depicting the cosmos in harmony. Having
originated in India, it found its way into the spiritual
tradition of Tibet with the establishment of Buddha Dharma
there and since then has become an inseparable aspect of
the sacred art of Tibet.
Made of coloured sand particles, the mandala is a visual
depiction of the residence of the deity in worship. It is a
vehicle to generate compassion and is a tool to realize the
impermanence of the phenomenon. It requires rigorous
practice in contemplation, and a thorough knowledge of
the textual tradition of Buddhism to create a mandala. One
can trace the origin of the sand Mandala of Avalokiteshvara
to the tantric teachings of Buddha Shakyamuni.
The enthusiasm with which everyone sought a glimpse of
the Mandala was evident, for it is believed that looking at
the mandala alone can create a positive impression on the
mind-stream of the observer – The mind stream that will
take us on the path of Bodhi awakening.
Altruism, the Fabric of Mahayana Teaching,
and the Wisdom of Dependent Origination –
The Path travelled by all the Buddhas
– A Lecture
In the process of Bodhi awakening, understanding altruism
and the wisdom of dependent origination are very crucial.
The session under consideration very meaningfully dealt
with these concepts. With Mr. Madan Verma, President of
Interfaith Foundation as Chair, the two distinguished
speakers were Gala Rinpoche and Geshe Dorji Damdul.
Introducing himself as a simple Buddhist monk,
Gala Rinpoche said that altruism can be understood in
many different ways. He added that the concept of altruism
was not confined to Buddha Dharma alone but is a
universal principle to follow. Quoting from various poets,
authors and different religious traditions, he mentioned
that all major religions talk about altruism and compassion.
Altruism epitomizes all the qualities of the Buddha and
generates happiness. Although it is inherent in the nature
of all beings, in order to put it into practice, mind training
is very important. One has to familiarize oneself with good
qualities, be contemplative, and then actualize it by making
the mind familiar to the concept. This is no easy task and
takes eons. Rinpoche hoped that we recognize the
importance and practice of this precept.
Giving a gist of the Wisdom of Dependent Origination,
Geshe Dorji Damdul said that most of our actions are
driven by our mind which looks for adequate information
for taking a decision. He wondered as to the truth of
‘information’, as information travels to the mind through
the medium of perception. The challenging question
before us is whether our perception tallies with reality or
is merely one’s own mental fabrication. Therefore, the
Buddha described that all phenomena are dream-like and
are merely mental creations. If this is understood then
one’s fear of samsara is removed and suffering can be
brought to an end by an understanding that all things are
mental constructs. Our problems have a genesis in the
misconception of reality as having an independent
existence. The moment the light of wisdom dawns on us
that all objects depend on mental imputation rather than
from objects’ side then the darkness of ignorance is
removed and one has ended one’s own suffering. The light
of bodhi shines through.
Meditation: A Tool for Conscious Living with
Practice – Part I
Awakening or blossoming not only takes time but certain
disciplines lie within its fold to put them into practice.
Meditation is one such tool whose relevance was
encapsulated very systematically by Ven. Mindroling Jetsun
Khandro Rinpoche. Day Two commenced with a talk by
the Chair, Prof. Meenakshi Thapan of Delhi University
introducing Jetsun Khandro Rinpoche and talking about
the great yogini lineage to which Khandro Rinpoche
belonged. She noted that it was a privilege to chair the
session.
Thanking the Chair for the introduction and appreciating
the title and the contents of the programme, Khandro
Rinpoche said that the ceremony of Bodhi awakening has
Tibet House Bulletin 2012 11
come at a very challenging time. The last few years had
been very demanding for Tibet and its people and
opportunities like these are the healing oases for the
suffering hearts, she added.
She observed that inspite of living at a time when economic
development and consumerism have become overriding
factors, there still is a deeper wish for introspection and
understanding. It is in this context that we need to
understand the meaning of meditation or contemplative
practices. In today’s world there is a tendency to resort to
meditation as an extracurricular activity and to engage in
it without even knowing its dynamics. The result is that
the mind starts resisting it. The definition of meditation is
simply a balanced continuum, a continuum of awareness
that one would generate in one’s own self and safeguard
that continuum of awareness with absolute integrity and
total uncompromising honesty.
Rinpoche opined that people’s interpretations of what
meditation actually is vary. But prior to actually engaging
in any kind of formal meditation, wemust learn about
cultivating observance in our life. So, rather than using
the word mediation in the beginning, it is better to call it
watchfulness or observance, because that is what awakens
the wisdom within our own selves. When the meditation
is really made experiential and a foundation of
watchfulness is built in one’s own life, then one inherently
experiences karma, cause and effect. Being able to see the
immediacy of all that we are experiencing at the moment
can eventually bring ethics in one’s own awareness, and
this sense of mindfulness will create a better situation for
oneself and others and generate compassion. For this, one
does not have to become a monk, a nun or a Buddhist for
that matter, she added.
Giving out a word of caution, she said that while one is in
a conducive atmosphere, it is easy to feel good but the
benefit of meditation is perceived better when we take it
out of the room away from the meditation cushion. True
mediation begins in post meditation practices. When one
lives with awareness or follows conscious living one learns
to be mindful of one’s own body, thoughts, feelings, mind,
phenomena and the environment. It is only this
mindfulness when developed with all sincerity can put us
on the path of bodhi awakening.
Medical Systems: Tibetan Medicine,
Ayurveda, Homoeopathy and Allopathy
– A Panel Discussion
Buddha Dharma considers human life to be precious. It is
with great difficulty that one gets to be born a human being.
Because humans have the power of discrimination, one
can make use of this life to not only better oneself but also
help other sentient beings to do so and alleviate their
sufferings. For this, the human body must be kept in proper
health for it is only a healthy body that can have a healthy
mind. So in the journey of Bodhi awakening, the next
milestone was to understand the way different medical
systems help individuals to safeguard the body and thereby
contribute to in developing a good mind.
Welcoming the organizers and panelists, Dr. Pema Dorjee
suggested that along with practitioners of different medical
systems who were present, the Chinese and Unani medical
system should also be introduced as they could contribute
a great deal to the wisdom related to the well being of the
individuals and society at large. Given the constraint of
time Dr. Pema Dorjee invited the distinguished medical
practitioners to introduce their medical systems in a
succinct manner and define good health.
Dr. Kalsang, Tibetan medicine practitioner, explained that
Tibetan medicine is termed as Sowa-Rigpa which means
to cure the disease, and to sustain a healthy body and mind.
This science is based on the principles of five elements.
Good health in Sowa Rigpaimplies that the five elements
are in equilibrium.
Dr. Ashwini Chopra representing modern medicine stated
that basic allopathy works on a very straightforward
principle that there is a single cause for a disease. A person
becomes sick when he or she gets attacked by an external
agent like bacteria. Dr. Chopra admitted that he was deeply
aware of the limitations of modern medicine which focuses
merely on the physical aspect of the body and said that
the time had come when it must integrate with the other
medical systems. Modern medicine has no proper
definition of good health, except absence of certain
symptoms that define a healthy body. But he summarized
Dr. Pema Dorjee attending a patient
(From left) Dr. Tsultrim Kalsang – Traditional Tibetan Medicine,
Dr. Ashwani Chopra – Western Medicine, Dr. Pema Dorjee – Senior
Practitioner of TMAI & Chairperson of the event, Dr. Mohd. Qasim
– Homoeopath, Dr. Raj Kotwal-Allopath, Dr. Bagwan Das –
Ayurvedacharya
Tibet House Bulletin 2012 12
it as the dynamic equilibrium of forces within and
outside.
Dr. Mohammad Qasim, a homeopath, stated this system
works on the principle that likes need to be treated with
likes. The causes that can cause disease can also cure the
disease. In this system the integration of body, mind and
soul is recognized. As the human body is part of nature
and the external nature has its impact on the wellness of a
being, good health according to homeopathy was an
equilibrium between soul, body and mind.
Dr. Bhagawan Dash the great ayurvedacharya, while
drawing attention to the holistic aspect of the system added
that Tibetan medicine is a treasure house and without
developing it, ayurveda would remain poor. Ayurveda
recognizes the five vital sheaths or koshas of the body and
how nourishing of each of them is essential. According to
him the purpose of ayurveda is not just curing the disease
but that it is a spiritual practice which is directed not only
at the health of an individual but also the society at large.
Ayurveda defines good health, aarogya, as a state when
the three factors or doshas are in equilibrium. In Tibetan
medicine, the definition of health means to sustain healthy
body and mind. Hatred, anger and illusion are directly
related to the state of mind. He emphasized at the
importance of keeping the balance the five elements
Dr. Raj Kotwal, a specialist in gastroenterology said that
the definition of good health is a state of complete physical,
mental, and social well-being.
Dr. Pema Dorjee expressed the wish that a healthy body
and healthy mind depend on a balance and that it is very
important to know what equilibrium really is. Unhealthy
life style and diet must be paid attention to. Questions
about depression its symptoms and causes were also
discussed.
Indo–Tibetan Relations Before and After 1959
– A Presentation
Buddha Dharma blossomed and flourished in India and
travelled in many directions. But it was only in Tibet that
the teachings of Buddha not just flourished but developed
to an extent that it created a strong bond between India
and Tibet. What India lost was very carefully preserved and
developed in Tibet. With the coming of H.H. the Dalai Lama
to India, Buddha Dharma returned to the land from where
in pursuit of Bodhi awakening, the gentle chants of
Buddham Saranam Gacchami resonated.
The chair Dr. Honey Oberoi, a psychologist in Ambedkar
University, began by saying that the topic for the discussion
was extremely important and it was regrettable that not
much has been spoken about the about India Tibet
relationship, which is a unique one.
Speaker Shri Naresh Mathur, a long time Buddhist
practitioner and a lawyer, sketched a vivid picture of the
historical relationship between India and Tibet before
1959. According to him the huge Himalayan range and the
plateau is the axis where the uninterrupted lineage of
Nalanda and the Vajrayana has been preserved and kept
alive even today. This relationship, he said, transcended
the mundane and is the basis of something that we will be
looking for in future. With masters like Shantarakshita,
Guru Padmasambhava and Atisha coming to Tibet, the
highest philosophical transmission occurred between India
and Tibet from the 8th to the 13th century A.D. One sees an
extraordinary diligence and application by the Tibetan
masters who spared no efforts in making the translations
of the Buddhist texts from Sanskrit near perfect. The
learned speaker pointed out that the relationship between
India and Tibet is a very special one. With His Holiness
the Dalai Lama coming to India in 1959 and bringing back
the rich Buddhist teachings, India has once again got this
wonderful opportunity to get back what she had lost.
Taking on from where the earlier speaker had left off,
Mr. Vijay Kranti said that when H.H. along with Tibetans
arrived in India fifty three years back in 1959, the
relationship between India and Tibet had already taken a
definite shape. In 1959 Jawaharlal Nehru realized the
challenges and responsibilities H.H. the Dalai Lama was
carrying on his young shoulders and encouraged him to
focus on education, something that proved to be a turning
point in the history of Tibet. The Dalai Lama identified the
talents amongst his people and the process of
reconstruction started. Today the young Tibetans have
arrived at a stage when they are managing things
beautifully. They have handled the relationship for the last
fifty three years in the most constructive manner as can be
witnessed in education, and as rehabilitated in religious
learning, arts and crafts of Tibet. Over the period Tibetans
not only have a proper government but they have a
democratic set up where H.H. has given all his powers to
an elected representative. Mr. Kranti said that the presence
of H.H. in India has only strengthened the historical bond
between India and Tibet.
Concluding the session, the Chair observed that there is a
silent gap between young Indians and Tibetans and a
dialogue is necessary to bridge the same.
An evening of Sacred Dance and Sacred
Music – Part II
Performers: Monks from Drepung Loseling Monastery
The story of prince Siddhartha becoming the Buddha
repeatedly reminds us of the Buddha nature in all sentient
(From left) Mr. Vijay Kranti, Mrs. Asha Reddy – Chairperson,
Mr. Naresh Mathur – Senior Advocate at the Supreme Court
Tibet House Bulletin 2012 13
Nyensen (Invocation of the Forces of Goodness) & Sangso Shijo
(Auspicious Song for World Healing)
Sha-nak Gar-cham (Dance of the Black Hat Masters) Dakzin Tsarchod (A Melody to sever the pains of the Ego Syndrome)
Khandro Tenshug Garcham (Dance of the Celestial Angels)
Dur-dak Gar-cham (Dance of the Skeleton Lords)
Taksel (Intense Encounters of the Third Degree)
Glimpses of Sacred Dance & Sacred Music (CBA)
Tibet House Bulletin 2012 14
(From left) Most Venerable Mendroling Jetsun Khandro Rinpoche
with Prof. Menakshi Thapan in the Chair
beings and the need to let that bodhi blossom. One can
imbibe a lesson from every event in his life.
As the evening approached, the audience got an
opportunity to see two scenes from Bodhi Katha, a dance
drama based on the twelve deeds of the life of the Buddha
that were enacted by the talented children of Manzil, an
NGO under the guidance of the Director Kajoli Khanna.
The intention of the play was to remind us of the moral
values that must prevail in the society. The first scene
depicted Yashodhara and prince Siddhartha’s mental
turbulence where Siddhartha declares that he must shun
the throne and must leave the beautiful princess
Yashodhara. She, on the other hand, hopes that the
imminent separation will not happen.
The second scene depicted Siddhartha’s search for the
guru. His long quest took him to many teachers and many
practices but subjecting the body to pain did not lead him
anywhere till he realized that middle path was the way to
attain liberation.
The second part of the programme was the Sacred Dance
performed by the monks. Gala Rinpoche in his
introduction, said that the motivation of the audience was
important and requested the members of the audience to
connect their minds with those of the performers.
The dances are not meant for entertainment but have a
meditative quality. Years of intense training and practice
are required before the artist can perform them. According
to Ven. Rinpoche, these dances have a transformative power
of removing obstacles bringing in harmony. The mudras,
colours and the instruments used in these dances are highly
symbolic and the sacred songs are deeply spiritual with a
transformative power.
The audience also got a glimpse of the monastic debate
which is an integral part of the training of the monks
Explaining the philosophy and the rigors of debates Geshe
Dorji Damdul explained that it is a powerful way to expand
the mind, increase analytical and sharp mental capacity
and finally get at the truth. With questions and counter
questions posed to the defender one finally arrives at the
truth. The lively debate conducted by the monks evoked
great appreciation from the audience
Before wrapping up, Gala Rinpoche thanked the audience
and reminded them of the urgency to preserve this unique
culture and urged them to keep Tibet in their thoughts
and prayers.
Meditation: A Tool for Conscious Living with
Practice – Part II
Buddhist philosophy shows us the way that leads to an
understanding of our inner nature. The wisdom or bodhi
is awakened with contemplative practices which serve as
tools. The morning unfolded with Khandro Rinpoche’s talk,
which was in continuation from the previous day. Deeming
it as an honour, the Chair, Ms. Ashum Gupta former Head
of Department of Psychology, Delhi University introduced
the speaker.
Continuing with the topic of meditation, Khandro
Rinpoche said that from a Buddhist perspective, conscious
living is not so much living with prayers or a certain
idealistic understanding of a dharma practitioner.
Conscious living very often in our world gives an emphasis
on believing that our minds have to be one with God, or
for a Buddhist with the Buddha. But a Buddhist summation
of conscious awareness or conscious living is to watch the
mind, making it understand that as human beings, we have
the potential and the capacity of living an entire day without
inflicting or causing harm to others. Buddha Dhrama
teaches us not only to refrain from destructive attitude or
conduct but also tells us that we have the power to always
engage in those activities that we aspire for.
Genuine meditation and an honest continuum of
awareness must be integrated in all our moments of living.
This, then, is to be applied to our habitual behavioural
pattern. The preoccupation of a good Buddhist meditator
is that he or she aspires for pure and long lasting happiness
for all sentient beings. But unfortunately while that is the
aspiration, our conduct is devoid of this. If we watch our
actions like a theatrical without being judgmental, we can
inevitably see the hypocrisy therein. When that acute
observation happens, we find that combined with blessings,
teachings and the different practices that we do, we develop
a much better understanding of the teachings. It is at this
point that we develop devotion which will not prove to be
a burden. One of the things that the meditator begins to
see and realize is the real nature of mind as the actual basis
of all experiences, Rinpoche said. Methods and techniques,
mantras and visualizations are important but if there is no
pervasive awareness then all these things are
inconsequential.
Tibet House Bulletin 2012 15
Classical Dances: Tibetan and Indian
– A Presentation
The forms differ, formats vary, but the core of the inherent
philosophy in the classical tradition of India and Tibet has
much in common. This is true even in art forms like classical
dance where the dancer’s attempt is to achieve oneness,
not only with oneself but also communicate the same to
the audience. The Chair Ms. Raji Ramanan, responding to
the title of the programme, said Classical Dance of both
tradition was not for entertainment but was meant for
generating one-pointed-ness, to realize truth.
Well known Odissi exponent Sharon Lowen, through her
slide presentation, explained that while superficially both
traditions look disconnected, when one looks at the
classical tradition of Nalanda, one is able to see parallels
from the spiritual and ritualistic perspectives. Both have
their genesis in the shastric tradition. According to
Ms. Lowen, dance is a way of communication and a
language which can teach more than what one would
gather from the texts. In the Indian classical tradition,
through the images and metaphors, one reaches the
ultimate reality which is the core of the Hindu philosophy.
speaker talked about special dances which are performed
during specific occasions. An interesting slide presentation
of musical instruments was presented before the audience.
Jetsun Milarepa, The Tibetan Saint
– A Play
Artists from Gangjong Doeghar, Kalimpong presented a
Play based on the extraordinary life of Milarepa.
Introducing the story of the great sage Milarepa, Geshe
Dorji Damdul explained how incidents in the life of
Milarepa led him in search of a teacher. His search took
him to Marpa Lotsawa through whose grace Milarepa
became a great master. He composed many spiritual songs
replete with Buddhist teachings. One such popular song
that was enacted for the evening was ‘The Deer and the
Hunter’ which carried the message of Buddha in a simple
way.
One day the great sage while sitting in meditation in his
cave saw a frightened deer chased by a ravenous hound.
Filled with great love and compassion for the poor
creatures, Milarepa made both of them lie down on either
side and preached to them. The hunter who was fierce
and full of pride arrived and seeing both his targets sitting
peacefully by the side of Milarepa, was further enraged.
His attempt to kill the saint failed and in turn he was greatly
pacified by the comforting words of the sage and became
his disciple.
Dismantling the Sand Mandala:
A Symbol of Impermanence
With bodhi awakening and unveiling of the layers of
ignorance, one faces the impermanence with a mind that
has no grasping. Conditioned phenomena change, beauty
fades. As the bodhi awakening ceremony moved to its last
lap and the mandala was completed, it was also time to
dismantle it, symbolizing the impermanence of all
conditioned things. In his closing remarks, Gala Rinpoche
said that the preceding three days were spent in creating
a magnificent and powerful mandala. He informed the
audience that traditionally mandalas were created to
invoke a specific deity and to assist the meditator who gets
Milarepa Play performance
(From left) Ms. Sharon Lowen – renowned Odissi dancer,
Ms. Raji Ramanan – Writer, Mr. Dawa Tashi – Dance and Music
Teacher at TCV School, Dharamsala
The intention of Indian classical dance was to create the
spiritual dimension. The important thing is to create the
peak of the divine which takes one away from the ego.
This is also reflected during the preparatory of
performance time when artists maintain a meditative
mode. All the movements have a metaphysical meaning
dance is the perfect yoga, for it also includes pranayama
and the asanas.
The second speaker Mr. Dawa Tashiused many slides to
elucidate the vastness of Tibetan classical dance. Tibetan
classical tradition has three components – music, dance
and opera. Music too varies from the folk tradition to
opera, spanning activities from a simple nomadic life to
deep philosophical insights. There are dances for every
occasion which are performed with various instruments.
Bamboo flute, lute and the fiddle are used for classical
music and most of the artists are Muslims, he said. The
Tibet House Bulletin 2012 16
initiated into meditation on that deity. Although the
mandala created in the foyer was not done for any
visualization purpose, the monks had observed all
guidelines and aspects of the tradition while creating the
mandala. It was consecrated with traditional chants and
the monks maintained meditative mindfulness throughout
the making of it, he added. Rinpoche informed that in the
creation of the mandala two ceremonies were crucial. One
was the opening ceremony, and the other, the closing
ceremony. The closing ceremony is regarded as profound
and significant, for it reminds us of our own impermanence.
In the normal pattern of thinking one does not think of
one’s own death. In Buddhist teachings the state of death
is the most crucial, bringing us face to face with the reality
of emptiness.
Amidst the chants, the colored sand was swept up in a
ceremonial manner and was distributed to people who had
gathered in great numbers to experience this extremely
intense spiritual phenomenon. A pregnant silence had
enveloped the atmosphere. The closing ceremony indeed
showed that all compounded things were impermanent
and they lacked inherent existence, a philosophy that the
Ceremony of Bodhi Awakening had envisaged.
Brain in Neuroscience and the Buddhist
Concept of Mind – A Panel Discussion
At a time when Science has advanced enough to offer its
theories about mind and brain, one feels a need to revisit
the theories put forth by the Indian classical philosophical
traditions about the same. Though a very short session,
the views put forth by the two speakers made one realize
the relevance of the topic and the importance of
understanding the role of the mind in our existence.
The Chair, Ms. Ashum Gupta, Professor of Psychology at
Delhi University, welcomed Dr. P.N. Ravindra Nagendra
who has done special application on mindfulness practice
with sleep and sleep disorders. The Chair also observed
that it is very important to integrate the two topics–Brain
in Neuroscience and Buddhist Concept of Mind.
Dr. Ravindra shared how brain science is evolving and is
looking at the understanding of wisdom with different
philosophical systems, especially those with mindfulness
practices. As far as the mind is concerned, Neuroscience
defines the mind in the frame work of how neurons in the
brain interact with each other and the resultant output is
referred to as different attributes of mind. By attributes
one means cognition, emotions, and feelings. But in the
philosophical system, mind is a phenomenon and not an
attribute, he added. Mind as a phenomenon is very difficult
to define. But with the evolving imaging technology, it has
become possible to evaluate the brain in real time in human
beings. Most of the neuroscience study is about statistical
behavior and not about causality, he said. We have different
levels of consciousness or behavioral states. The emerging
evidences have clearly shown that one notices structural
changes in the brain when thoughts and emotions
are evolved through the contemplative practices.
An individual’s way of thinking directly impacts the brain
dynamics. Experiments have shown that motivation for
achievement is a crucial factor. Dr. Ravindra hoped that in
this context Neuroscience and Buddhist philosophy can
come together and by understanding how the
contemplative practices affect the brain,
the scientists can understand the
functioning of the brain better.
The second speaker Geshe Dorji
Damdul, while talking about out the
mind in Indian classical philosophical
tradition, stated that the study of mind
becomes very important in the classical
Indian traditions like Hinduism,
Buddhism, Jainism etc. The fact is that
we aspire for happiness and shun
suffering. In order to achieve happiness
we engage in activities which are
determined by thoughts. Undeniably
there is an agent which determines our
actions. The whole Indian classical
philosophical tradition and discussion
Tibet House Bulletin 2012 17
about karma, rebirth and nirvana make sense only when
we understand that brain might come to an end but the
mind continues to the next life. Geshe Dorji Damdul while
putting forth many points agreed that the way mind
functions are still a mystery. Research is on and there is a
need to delve deep into the subject.
Valedictory Function
The function concluded with the Director thanking all the
volunteers and all the individuals and institutions who
collaborated for this event. He was hopeful that one
was going back with the seed of bodhi awakening.
The ceremony concluded with chants for the long life of
His Holiness the Dalai Lama.
On all three days, the lovely setting of Gandhi King Plaza
with its glorious trees, proved to be a magical venue for
exhibitions. The prayer flags swaying gently with the breeze
and the warm sunrays warming the spirits of the onlookers
lips hummed a folk song. One got lost in the warp and
woof of the weaving crafts person. It was an experience to
see the traditional Tibetan thangka painter engrossed in
this sacred art.
Demonstration of sand mandala creation provided an
experience of absolute resolute and one pointed
awareness. Trying to copy what the monks were doing
proved to be not just enjoyable but brought in an awareness
as to what it takes to create the mandala in which one
invokes the deities and then to undo the whole pattern
with a sense of detachment keeping the thought of
impermanence in mind.
While one’s mind and heart got engrossed in these
beautiful experiences, care was taken not to overlook the
physical state of ones being. After all, a human body is a
precious and rare gift and hence need to be taken care of.
Keeping to the spirit of ceremony free medical consultation
transformed the place and transported one to a different
time and space. Alongside the enriching sessions, one had
an opportunity to see exhibitions of Tibetan lifestyles
during the post and pre 1959 period. The Thangka painting
Exhibition, Vijay Kranti’s Photo Exhibition of H.H. the Dalai
Lama, and the paintings of Elizabeth Brunner, were a
spiritual experience in themselves.
Demonstration of traditional Tibetan carpet weaving took
one back in time when tucked within the snow clad
mountains, in the land of Tibet, the nomads’ skilful hands
wove painstakingly beautiful colorful patterns while their
was provided by eminent physicians from the Tibetan
medical tradition.
The ceremony would not have been complete without the
traditional tea and snacks which was very thoughtfully
provided in different stalls. Books, T-Shirts, CDs and
Candles and Tibetan jewelry were also on display and were
on sale. The ceremony of bodhi awakening most certainly
brought one closer to the distinctiveness of the Tibetan
culture. It also brought one nearer to the elderly who, with
the rosary moving between their feeble fingers, had dreams
of returning to their land.
Tibet House Bulletin 2012 18
The occasion was the
celebration of the Eighteenth
Anniversary of the statue of
the Buddha at the Buddha
Jayanti Park on October 2,
2011. A soothing beautiful
dawn with the gentle early
rays of the sun making the
golden hued statue of
Shakyamuni Buddha poised
in a contemplative posture
with a gentle smile playing on
his lips was a befitting sight
to remove even the slightest
trace of any distress from the
hearts of people. The cackle of the geese swimming in the
pond brought an awareness of the role these tiny beings
played. They appeared to be there as if to join in singing
the praise of an individual for whom the search for the
truth was why he took human form.
It was on this very day that the incarnation of Lord
Avalokitesvara of our times His Holiness the Fourteenth
Dalai Lama had offered the beautiful statue of Buddha as a
gesture of gratitude to the people and government of India.
The day also marked the birth anniversary of the great
Mahatma Mohandas Karamchand Gandhi, fondly
addressed as Bapu. The gift of the statue from a person
whose teachings and life personifies peace and compassion
has been perhaps the most auspicious gift that India has
received from the hands of a great sage of our times. It is
only in the fitness of things that this day is dedicated as a
day of celebration and remembrance. Proper remembrance
is what Buddha Dharma recommends, the Sanskrit term
being samyak-smriti, a part of the eightfold path.
The day unfolded with individuals offering their personal
prayers to the Buddha after which the official ceremony
began. The new Director of the Tibet House Geshe Dorjee
Damdul in his succinct introduction expressed the
importance of such a celebration. He also thanked and
appreciated the erstwhile Director Ven. Doboom Tulku
who had initiated not only this event, but with his vision
and interest had organized various meaningful
programmes. Reiterating H.H. the Dalai Lama’s statement
that for him India is the guru, Geshe la said that the land
of India from where such great masters like Shantarakshita
had gone to Tibet and had established the Buddha Dharma
was a land which had for centuries celebrated diversity
and richness of traditions.
The programme commenced with a reading from Chapter
Seven of Sãntideva’s Bodhicharyãvatãra by Ms. Maya Joshi.
This chapter entitled “Enthusiasm” is a very crucial aspect
of the spiritual journey, as a matter of fact, of any journey.
Devoid of this value, no
spiritual aspirant can hope
to move ahead on the path.
The mind that is awakened
to this only proceeds from
joy to joy and never lapses
into despondency. Truly the
spirit of the morning
expressed this.
Following this was the
reading from Dhammapada
by Dr. Antonnella Mathur.
The verses were reminders
of the consequences of
one’s own actions, just as from a pile of flowers one can
either make an ugly wreath or a charming garland. The
beauty of what comes out is not in flowers themselves but
the way they are fashioned. So are our lives. Our own
actions have the potential to shape our lives into a beautiful
garland.
Next was the chanting from The Diamond Sutra or the
Vajracchedika Prajñaparamita Sutra as it is called in Sanskrit
by Ms. Raji Ramanan. This well known Sutra emphasizes
the practice of non-abiding and non-attachment. In the
Sûtra, the great sage Buddha is asked a question by the
elder Subhuti. What follows is a dialogue regarding the
nature of perception. The explanations that Buddha gives
needs to be remembered at all times if one wants to
advance in the spiritual path.
For centuries, these gems have been recited not just in
Sanskrit but have been sacred scriptural philosophy in Tibet.
The Tibetan monks’ chants from the Diamond Sutra clearly
reflected the wondrous osmosis that had taken place
between the Indian punditas and the Tibetan Lotsawas.
Listening, looking and contemplating, it was not possible
to overlook the fact that all this had been possible not
with just factor, but millions of things had come together
to generate the enchantment of the morning and the spirit
of the gathering. In the fitness of things the whole
gathering recited “In Praise of Dependent Origination”
authored by the great master Je Tsongkhapa.
The ceremony concluded with cultural expressions in the
form of songs, dance and instruments by the students of
Tibetan Youth Hostel, Rohini. The items presented by them
too had a reverberation of remembrance, perhaps
remembering the land they belong to, a land which they
have not seen or visited but whose fragrance they carry
within their hearts given to them by their parents. One
wished that their dreams may be realized soon.
Raji Ramanan
Ceremony of Remembrance
Tibet House Bulletin 2012 19
Ceon Ramon, Ph.D., University of Washington, USA and
Reykjavik University, Iceland and Lorraine Lester, Seattle,
USA, spoke at Tibet House on January 14, 2012. In general,
they explored three similarities related to Buddhism,
Science and Neuroscience. The first topic discussed was
the theory of the creation of matter in space and time in
physics. At quantum scales, matter and anti-matter are
created and destroyed at every moment. This is known as
the potentialities of particle creation, and functions
similarly to the empty potentials involved with the creation
of matter in Buddhism, as explained in the Kalachakra
Tantra. The Universe in a Single Atom, by His Holiness the
Dalai Lama, refers to this.
Next was a discussion about the similarities between the
properties of superluminal physics and the nature of the
enlightened mind according to Buddhism. In the theory
of superluminal physics, strange things happen, at speeds
faster than light. The dimensions of space and time are
interchanged and become imaginary; a point in space is
spread all over time and a point in time is spread all over
space. Functionally, this allows for the possibility to access
any type of information at any moment in time, which is
similar to the capacity of the enlightened mind of a Buddha.
Finally, the question of observer interaction in physics has
been debated for the past l00 years. It is still a controversial
topic. However, at present many eminent scientists are
beginning to believe that at quantum limits, there is a real
possibility of mind-matter interaction. Buddhist philosophy
Conceptual Similarities in
Buddhism, Science and Neuroscience – A Discussion
also details the arising of consciousness and the material
world. Science still has a long way to go to understand
consciousness and its attributes. Nevertheless, newer
scientific theories of consciousness are based on
interactions of quantum gravity within the internal
structures of neurons in the brain. It is postulated that the
wave functions within the neurons reach coherence in
about 20-25 milliseconds (0.02 to 0.025 seconds). This time
frame might be related to seeing and recognizing an object
which appears to be very similar to the time frame
description of a conceptual moment as stated by the Indian
Buddhist scholar Vasubandhu.
In addition, recent EEG brain research has also
demonstrated that microstate phase transitions associated
with thought processes in the human brain have similar
time frames as the coherence in wave functions inside a
neuron. For a normal brain, phase transitions also occur
every 20 to 25 milliseconds. Our research has demonstrated
that an individual with experience in meditation can
prolong the rate of phase transitions. The phase of the
brain during the meditation period becomes more quiet
(i.e. uses less energy and is more stable during the
meditation period as compared to the spontaneous
baseline activity). These results indicate that quantum
gravity may have a role in human thought processes as
well as in the creation of matter. This is consistent with
the principles of Buddhism regarding the ultimate
indivisibility of mind and matter.
Tibet House Bulletin 2012 20
A presentation on “Emotions” was made by Dr. Paul Ekman
at Tibet House on January 23, 2012. Both Dr. Paul Ekman
and his wife were blessed by Geshe Dorji Damdul with a
khatag. The presentation revolved around the basic concept
that all humans, regardless of language, culture or race,
exhibit the same expressions – anger, contempt, disgust,
fear, surprise, happiness and sadness. Animals also have
emotions but experience them differently. Expressions of
emotions are involuntary and involve a universal unlearnt
trigger that, once learnt, becomes inherent.
Emotions – A Presentation
Dr. Ekman put forth the question: “How can I change what
I get emotional about? How can I change emotion?” He then
stated that though emotional mechanisms are not reversible
once they are learnt, it is possible to weaken the trigger of
emotions. Hence, the first step is to recognise the trigger.
After an emotion is triggered, this impulse translates into
action. Dr. Ekman pointed out that a gap between impulse
and action exists, which is where individuals differ in their
emotions primarily by how fast their biological systems move
them from impulse to action. Dr. Ekman made some
suggestions on how to manage emotions:
1. Keep a diary of what triggers emotions so one can learn
and understand oneself better; to help prepare one
for meetings, rehearse mentally.
2. While acting emotionally, become aware of sensations,
ask the self, ‘is this the way I want to act?’ Hence,
become conscious of the ability to exercise “choice”.
3. Meditation practice is helpful to change gap between
impulse and action.
Dr. Ekman also made a distinction between emotions and
moods. Emotions can come and go, and one can detect a
trigger. Moods can last all day but one will not be able to
detect a trigger and they are maladaptive (not responsive
to environment). Personality traits also exist within
individuals where they have the predisposition to be a
particular way. He ended his presentation by referring to
his website that contains a ‘micro expression training tool’
for anyone interested, and also his book, Emotions
Revealed, 2nd edition. He then opened the floor for
questions and answers. Dr. Ekman was formally given
thanks for his presentation and the attendees were
reminded of the next presentation to be given by his wife,
Mary Ann Mason, “Mothers on the Fast Track”.
Tibet House Bulletin 2012 21
Tibet House on February 2–4, 2012 organized a 3-Day
workshop on environment in collaboration with Dikyiling
Tibetan Settlement, Dhondupling Tibetan Settlement,
Clementown and Sakya Tibetan Society, Puruwala.
Dr. Chok Tenzin Monlam Peltsok from the Library of
Tibetan Works and Archives and Ms. Tenzin Pelmo from
the Tibetan Children’s Village School visited three Tibetan
settlements in north India (Dekyiling in Dehradun,
Dhondupling Clement Town in Uttarkhand and Sakya
Tibetan Society, Puruwala in Himachal Pradesh) to conduct
workshops on environment and waste management in the
Tibetan communities. Tibet House, the Cultural Center of
His Holiness the Dalai Lama, New Delhi, organized the
workshop.
Dr. Chok talked on global warming, its causes and effects
and how to save our Mother Earth. He further explained
why the Tibetan plateau is called the ‘third pole’ and spoke
on the adverse effects of global warming on the Tibetan
Environment and Waste Management
– A 3-Day Workshop
plateau. Next, he taught how to manage organic kitchen
waste in the Tibetan communities. Then he shared his
profound and extensive knowledge on eco-friendly enzyme
(what he calls ‘nectar’) and its benefits for environment,
agriculture and personal health. Finally, he demonstrated
and taught the Tibetans how to make this ‘nectar’ using
organic kitchen waste.
Ms. Tenzin Pelmo talked on Ethics, Environment and
Education. She also shared her knowledge on wrong eating
habits and effects of junk food, which is harmful for both
health and environment and stressed the importance of
proper nutrition and a balanced diet. She spoke on the
importance of cultivating ethical behavior in order to take
care of the environment. Finally, she talked on her two
other projects: His Holiness the Dalai Lama’s Book Reading
Project and Using Dry Waste into Teaching Aids.
She displayed all her teaching aids made from dry waste
before her talk and invited the participants to see them
after her talk.
Display of Teaching Aids made from dry-waste
Tibet House Bulletin 2012 22
The Buddha statue stood resplendent as people filed into
Buddha Jayanti Park on the beautiful spring day at the close
of the Losar week. On February 26, 2012, His Holiness
the 102nd Ganden Tri Rinpoche arrived escorted
by Geshe Dorji Damdul, Director of Tibet House and
circumambulated the stupa in order to consecrate the
park.
The proceedings began with the Director expressing the
hope that everyone would start the new Tibetan calendar
year in an auspicious way. He also pointed out that this
was not really a celebration because Tibetans in Tibet were
suffering terribly, many committing suicide by self-
immolation. Tibetans and Tibetan supporters everywhere
were viewing the Tibetan New Year as an occasion to say
prayers for them and for those who are mentally prepared
to sacrifice their lives to the cause of freedom. By saying
prayers and performing virtuous activities, we express our
support of all the Tibetans in Tibet.
The Director also thanked the 102nd Ganden Tripa for
kindly accepting his invitation to grace this occasion with
Teachings on the Three Principal Paths as well as a Long
Life Empowerment of Arya Tara.
HH the Ganden Tripa requested everyone to pray in order
that the negative thoughts within the minds of the Chinese
leaders may be subdued and a peaceful resolution to the
Tibetan problem found. He also mentioned that the
Buddha prophesied that Buddhism would move North
from its place of origin and then back to Central India again,
and that part of the responsibility for bringing about world
peace lies in the hands of the practitioners of the various
traditions. Geshe-la then introduced the main body of the
teaching of the Three Principal Paths: renunciation,
bodhicitta, and the wisdom of emptiness.
Long Life Initiation of Arya Tara and
the Three Principal Paths – A Dharma Discourse
The Teaching of Three Principal Paths by Lama Tsongkapa
and the Graded Path of the Three Levels of Practice by
Atisha Dipankara have the same essence explained slightly
differently. Regarding renunciation, HH reiterated that not
only should we renounce painful experiences, we should
also see the drawbacks of pleasant experiences with the
understanding that they are within the bounds of samsara.
If we feel attached to samsara, we can never be free from
it. Bodhicitta is expressive empathy toward others’ pains
and the wish that they may achieve the best of the abilities
of the Buddha, and thus be able to help all other sentient
beings to be free from the fears of samsara. Then he briefly
explained about the two systematic methods to cultivate
bodhicitta, the awakening mind of enlightenment. Despite
having renunciation and bodhicitta, if one is lacking the
wisdom to see the interdependence of all phenomena, one
will have no escape from the misconception of reality, thus
never getting freed from samsara. This ignorance is the
final factor in binding us to samsara.
Next, as a part of the Long Life Empowerment, HH the Ganden
Tripa gave the bodhisattva vows. He instructed that they were
to be received by confessing negativities and rejoicing in the
virtue of all others. A compassionate motivation to free all
beings from samsara is a pre-condition for taking this vow
since the bodhisattva vow is characterized by the commitment
to become a perfect being oneself in order to benefit all
sentient beings. The Long Life Empowerment was given
through the long life pills, the long life nectar, and a protection
string. All the gurus in the lineage of the Arya Tara
empowerment were visualized. This ended the Teaching and
the Arya Tara Long Life Empowerment. There was then an
opportunity for the audience to offer khatags. It had been an
inspiring morning and the audience departed in gratitude
for having been graced with the presence and teachings of
the 102nd Ganden Tripa.
Tibet House Bulletin 2012 23
The Healing Power of Compassion: Emerging
Data from the Scientific Study of Cognitively
Based Compassion Training – A Lecture
On December 14, 2011, Tibet House in collaboration
with India International Center, organized a lecture by
Prof. Lobsang Tenzin Negi, a senior Lecturer at Emory
University’s Department of Religion. Prof. Lobsang is also
the Founder and Director of Drepung Loseling Monastery,
Inc, in Atlanta, Georgia, US. He also serves as the Director
of the Emory-Tibet Partnership, a multi-dimensional
initiative founded in 1998 to bring together the foremost
contributions of the Western scholastic tradition and the
Tibetan Buddhist sciences of mind and healing. The lecture
began with Dr. Ashum Gupta, professor of Psychology at
Delhi University, introducing Prof. Lobsang, greeting him with
a Tibetan traditional scarf. The lecture was based on growing
data from various scientific studies that shows increasing
support for the view held by the Indo-Tibetan Buddhist
tradition for centuries: compassion is crucial not only for
our health and well-being, but also for the survival of our
species. An accompanying slide show updated the audience
on the comtemplative research done at Emory University
examining the effects of Cognitively-Based Compassion
Training (CBCT). A host of biological, psychological and
behavioral outcomes have yielded compelling results. His
presentation highlighted some of these key findings and
explored the principal steps to cultivating compassion for
greater health and well-being.
The Buddhist Denial of the Existence of the
Self (atman) – A Lecture
On February 17, 2012, Prof. Alex Watson, an eminentOxford scholar of Indian philosophy, spoke to a packedconference room at Tibet House, on “The Buddhist Denialof the Existence of the Self (âtman)”.
Starting his lecture by comparing Buddhism to anenormous tree with many branches growing in diverse newdirections, Dr Watson stated that Buddhism was taughtand debated in India between 5th and 12th century AD.A key topic of discussion in this period was the existenceof the self.
He began by asking the audience to shut their eyes andexperience from all their senses. He explained how theBuddha taught about the self in the Pali canon denyingthat any of the five skandhas or the five constituents ofhuman beings are a part of the self. He said that we are
not the sensation or the thought, as these arise and leaveby themselves; therefore they are different from the self.
Although in some passages the Buddha denies the self, inother passages he refuses to speak about it, or he deniesboth that there is a self and that there is not a self.Dr. Watson linked this with the Madhyamika attitude tothe self, according to which the real nature of a thingis ungraspable and no concept can capture it. Hethen went on to look at how Vasubandhu in hisAbhidharmakosabhasya, followed by Dignaga, andDharmakirti argued against the existence of the self. Hedescribed Dharmakirti (600-660 AD) as the most brilliantphilosopher of his time, who influenced all subsequentBuddhist thought and consequently Hindu concepts.
Later schools of Buddhism all deny the existence of theself. Dr. Watson contrasted their view with the Hindudefenses of the existence of the self that are found inVedanta, Nyaya and Sankhya. According to the Hindu pointof view, there is a perceiver and that which is perceived.The observer is a still point observing the changes, so theself is constant and unaffected by what is experienced.
Dr. Watson went on to elucidate that Hinduism sees theself as a unitary essence and as unchanging, whereasBuddhism defines the self as being different at everydifferent moment, so nothing exists for more than onemoment. In Buddhist thought, at any given moment oneis the five skandhas. The Buddhist schools of thoughtconsidered the concept of the self as harmful as it wouldbe impossible to attain nirvana as long as one believed inthe self. If one does not believe that the body or the mindis oneself, then one can observe it with equanimity.
Whole Life Journey of a Former Tibetan
Official into the History of Tibet – A Lecture
Despite his fragile health, Prof. Ngawang Thundup Narkyid,
an ex-officio of Member of the Government Reform
Committee, Lhasa, Tibet in 1957 and an Official Biographer
of His Holiness the XIV Dalai Lama, kindly accepted the
invitation from Tibet House to give a talk on his life
experience. As a Tibetan official himself before 1959, he
witnessed the political status of Tibet before and after the
invasion by the Communist Chinese, explaining many of
the issues related to Tibet and China, and giving voice to
what has remained vague to the general public. He also
touched upon sensitive issues regarding the relationship
between Tibet, India, and China. Prof. Narkyid is a rare
living presence from the Tibet of the past, when it was
once independent.
Tibet House Bulletin 2012 24
Tree Planting Ceremony and Interfaith Prayers on
the Occasion of the 76th Birthday of His Holiness
the Dalai Lama
To mark His Holiness’ birthday, on July 6, 2011, Tibet House
organized a talk at the Tibetan Youth Hostel, New Delhi, by
Ms. Tenzin Pelmo titled Moral Ethics and Education. Mrs. Tenzin
Pelmo is the Resource and Teacher Development Advisor for English
at the Tibetan Children’s Village Organization. Her work has been
greatly influenced by her interest in creative approaches to
pedagogy, especially in relation to the teaching of English and by
Happenings
(From left) Mr. Indra Malik – Former Ambassador of India
and an old friend of Tibet House, with Mr. M.D. Thomas,
Mr. A.K. Merchant, and Ven. Kacchayana Look on as
Prof. H. K. Sagoo plants sapling a tree on the occasion of
His Holiness’ birthday
In a Special Lecture on August 31, 2011, the eminent
scholar Ven. Lobsang Monlam spoke to Tibetan students
at the Tibetan Youth Hostel on his invention of the Monlam
Font. He began his talk by sharing his inspirational story
of hard work and persistence in order to follow his interest
and to realize his ambition. In 2003, he began to learn
about computers at a time when there was no one in his
monastery who could teach him. His lack of access to
English made it difficult for him to learn from Indian
teachers also. However, from the very beginning, he gave
thought to possible ways of creating new software.
Experimenting with many methods, he finally managed to
use Tibetan small letters. In 2005, he made a software called
“First Monlam Tibetan Font”, which was found to be very
beneficial by Tibetan people living both inside and outside
of Tibet. It was the first Tibetan Font made by an individual
Tibetan and it was the first font of Tibetan small letters. He
then developed the second and third Monlam Tibetan fonts
and distributed them in the Tibetan community.
He also created a software called Monlam Common Tibetan
Pronunciation, which was inaugurated by His Holiness
the Dalai Lama on February 25, 2009.
her growing awareness of the environment as a critical issue
in education. She has started two projects – His Holiness
the Dalai Lama’s Book Reading Project and The Tetra Pak
Recycling Project – both of which have benefited many
teachers and students in the Tibetan Children’s Village
Organization. It was appropriate that His Holiness’ birthday
be celebrated by a talk on ecology to accompany the
interfaith prayers and the symbolic planting of saplings.
Interfaith Prayers
Ven. Lobsang Monlam sharing his experience with the creation of
the Tibetan Font with the students of Tibetan Youth Hostel, Delhi
Venerable Lobsang Monlam’s talk to Tibetan Students
In his talk, he stressed the responsibility of a citizen to
preserve his own language and dialects, since language is
crucial to the preservation of culture. The young members
of the audience were inspired and motivated by this special
Tibet House Bulletin 2012 25
talk. We hope that more Tibetans will take to such
specializations in the future.
Tibetan Language Course: First Semester
(October 1 – November 30, 2011)
The Tibetan Language Course started off with twelve
students, all of whom were Indians, between the age group
of 20 and 78, coming from different backgrounds. On the
first day of his class, the teacher Pema Choedok asked the
students why they chose to learn Tibetan Language. Most
of the students answered that it is their responsibility to
learn Tibetan since Indian culture and Tibetan culture are
closely related. Mr. Choedak reports that he “realized that
they have a lot of expectations from me, taking out time
from their busy schedule to learn Tibetan under me. I felt
honored to teach them and proud to be called Teacher by
students like them.”
The Director of Tibet House, Geshe Dorji Damdul,
suggested that casual conversation between the students
and the staff members of Tibet House could be tried as a
practical session. There were five practical sessions with
the help of Tibet House staff members, which turned out
to be a very effective pedagogic technique. In response to
student feedback, the duration of the course was extended
to the next semester. A small closing ceremony of the first
semester had tea and refreshments, with students sharing
their experience and some of them singing Tibetan songs.
A Special Visit from the Transit School to
Tibet House
Tibetan Transit School, the Sherab Gatsel Lobling School
was established on March 7, 1993, to provide education to
newly arrived young Tibetan people aged between
18 and 30 into the North Indian exile. More than 400
students get a five-year education with courses in Tibetan
and English languages, computers, and vocational courses
in tailoring and painting by about 50 teachers and staff
members.
On October 13, 2011, a group of 18 students came to
Tibet House for an Official Tour after completion of
education. These students requested a small talk/ session
with Geshe Dorji Damdul Director of Tibet House who
interacted with the students for a couple of hours.
He started the talk by referring to Tibetan culture’s glorious
past and momentous history.
He mentioned that Tibet has a very rich culture even if it’s
not developed in infrastructure and technology, and it
should maintained. Geshe la humorously reminded
students that Westernersare amazed by Tibetan humility
and hospitality. He then spoke of how His Holiness is loved
and respected by people all around the world. He is
charismatic and charming and spends most of his life
advocating the cause of Tibetans inside and outside Tibet.
He also spoke about world peace, inter faith harmony and
Universal Responsibility. Geshe stressed that Tibetan
children should not forget their culture and moral values.
Students should aim at academic and vocational
specialization, compassion and hardwork. He concluded
the talk by enlightening students about different aspects
of Buddhism. His Holiness the Dalai Lama divides
Buddhism into three – Buddhist Philosophy, Buddhist
Religion and Buddhist Science and stresses that Tibetans
and Buddhists need to study Buddhist philosophy.
‘Dharma in Daily Life’ and Candlelight Puja
The room was filled with excitement and anticipation to
hear Khandro Rinpoche as regular Tibet House supporters
turned up in good numbers on 18th September 2011.
The mattresses were laid on the floor and the altar was
beautifully set with a grand poster of HH the Dalai Lama.
(From left) Prof. Menakshi Thapan, Delhi University, introducing
Khandro Thrinley Choedron’s presentation on Dharma in Daily Life
& Candle Light Puja at the Conference Hall of Tibet House
Tibet House Bulletin 2012 26
On the floor, a beautiful floral mandala was laid out amidst
candles. This created a gentle feminine energy around
the room.
Geshe Dorji Damdul, the Head of Tibet House, introduced
Khandro Thrinlay Chodon as a rare female Dharma teacher
from an authentic lineage of Great Himalayan Yogis. Her
family holds the Drukpa tradition and her focus is on
teaching the Mind Treasure of her great grandfather Togden
Shakya Shri. She was also married to His Holiness the late
9th Shabdrung Nawang Jigme of Bhutan. She was trained
under the guidance of the late Gegen Khyentse Rinpoche,
a master of the six yogas of Naropa and Mahamudra and
received empowerments, transmissions and teachings of
Drukpa lineage from him. She also received training under
the guidance of Late Dilgo Khyentse Rinpoche, Sengdrak
Rinpoche and was greatly inspired by her late father Apho
Rinpoche and mother Sangyum Urgyen Chodon.
The Chief Guest for the evening was Prof. Menakshi Thapan
of Delhi University who has worked towards bringing
spiritual teachings to the education system in India. She is
a deep supporter of HH the Dalai Lama.
Khandro-la was beautiful, elegant and well-spoken.
In perfect English she skillfully blended the ancient
teachings and brought them alive in a modern context.
She started with delightful tales of her very privileged
childhood, how she grew up in the lap of Great Masters,
how she would wake up to find her whole family in
meditation and often sit on her father’s lap while he was
in meditation. At one point in her life when she attended a
catholic school and her religious inclination was going
towards Catholicism, her mother quietly reminded her to
always visualise His Holiness the Dalai Lama in her prayers.
She appreciated how her mother never criticized other
religions but allowed her to expand by including them.
She spoke directly from her heart and it was refreshing to
listen to her explain the Four Thoughts of Gompopa in
the traditional style of storytelling, making her whole life
come alive for the audience. She was full of practical advice
on how to lead a Dharmic life. Very charmingly, she
confessed that she was not a scholar but her entire life was
lived in devotion, surrounded by the magical experiences
of the Great Masters to whose family she belonged. Her
devotion to His Holiness the Dalai Lama was very genuine
and moving.
When Khandro-la started chanting with a bell in one hand
and a dorje in another, she immediately transported the
audience to the great Himalayan mountains that she had
just been talking about. She led a silent meditation and when
the earthquake hit Delhi at the same time, the participants
were not sure whether it was the energy from Khandro
Rinpoche or the earthquake! It was an auspicious sign.
After the tea break, there was a Candlelight Puja for the
removal of obstacles and offering of prayers for the
deceased. People made offerings at the shrine, wrote the
names of the people they wanted to pray for, did their
kora around the mandala and got blessed. The evening
was beautiful, gentle and flowing with feminine energy.
Geshe-la concluded by sharing that the occasion was doubly
blessed as a large poster of HH was gifted to the Centre
just days before, and almost simultaneously such a photo
was requested by Khandro Rinpoche to bless the shrine
for her event. It all came together in an auspicious way.
Khandro Rinpoche’s Khachodling Trust made an offering
to His Holiness’s Trust, and that, together with the proceeds
from the evening and the merit accumulated, was dedicated
to H.H’s long life and peace on this planet.
Tibetan Culture and the Importance of
Compassion in Today’s Time
– A Talk given to Indian Students from
St. Francis De Sales Senior Secondary School, Delhi
Tibet House Bulletin 2012 27
Tibetan Language Course Launched
At the request of many enthusiasts, Tibet House launched
a Tibetan language course on September 23, 2011.
The inaugural function was presided over by Mr. Tenpa
Tsering, the representative of His Holiness the Dalai Lama
in Delhi and Geshe Dorji Damdul,the Director of Tibet
House. Mr. Pema Chodak, graduate of the Central
University of Tibetan Studies, Varanasi, was formally
Friday and Sunday Classes
As per His Holiness the Dalai Lama's advice to the Buddhist
Centres across the world to emphasize on the study of the
classical Tenet Systems rather than just the ritual side of
Buddhism, Tibet House launched two weekend classes on
Buddhist and Non-Buddhist tenet systems and on Acharya
Chandrakriti’s text “Entry into the Middle Way.”
Life,” along with meditations. The program is held once in
every two months for Four to Ten days.
appointed as the teacher. To meet the needs of the
aspirants, there are three levels of learning. Had it not
been for Ama Jetsun Pema la, this dream of introducing a
Tibetan language course at Tibet House would not have
happened as spontaneously. Tibet House expresses deep
gratitude to Amala for her kindness. Thanks also to TCV
Head Office for their financial support for this project.
Intensive Courses
This program is specifically designed to suit the conditions
of the people in cities who lead a very hectic lifestyle.
Courses given include the philosophy as taught in the
classical texts such as Arya Nagarjuna’s “Ratnavali” and
Acharya Shantideva’s “Guide to the Bodhisattva’s Way of
A Special Class on “Compassion –
Healing Depression, Fear and Anger”
On September 14–15, 2011,Geshe Dorji Damdul, the
Director Tibet House, led a special course on Compassion:
Healing Depression, Fear, and Anger as requested by some
students who attended the Sunday Philosophy and Tenet
Class. The course was intended as a method for healing
the problems and suffering we all encounter in our
everyday life. The class started with meditation on the Four
Immeasurables – compassion, loving kindness, joy, and
equanimity. Geshe la pointed to unconditional compassion
as the final panacea for healing depression and fear.
GOVERNING BODY MEMBERS
OF TIBET HOUSE
Chairman
His Holiness the Dalai Lama
Vice Chairman
Shri M. Rasgotra
Former Foreign Secretary
Members
Dr. Kapila Vatsyayan
Director, Asia Project
Kasur Jetsun Pema
Former Chairman,
Executive Council of T.C.V. School
Shri Suresh K. Goel
Director General, Indian Council
for Cultural Relations
Smt. Arvind Manjit Singh
Joint Secretary, Ministry of Culture
Shri P. P. Shrivastav
Member, NEC, Secretariat
Mr. Tempa Tsering
Representative
of H.H. the Dalai Lama, Delhi
Ven. Geshe Ngawang Samten
Vice Chancellor, Central University
of Tibetan Studies, Sarnath
Member Secretary
Ven. Geshe Dorji Damdul
Director, Tibet House
Tibet House Bulletin is published annually.Tibet House, Cultural Centre of H.H. the Dalai Lama1, Institutional Area, Lodhi Road, New Delhi-110003, IndiaPhone: 91-11-24611515 Fax: 91-11-24625536Email:[email protected]
Tibet House Bulletin is edited byMs Maya Joshi
Design and Production byCommunication Consultants
New Tibet House Publication
Bilingual: Tibetan/English
Titled: “Teachings of the Buddha and
other Indian Masters & 37 Practices of
Bodhisattvas (Gyalsay Thogmey Sangpo)”
1. ART OF HAPPINESS: AT WORK – by His Holiness the Dalai Lama and Howard C. Cutler, M.D2. THE OPENING OF THE WISDOM EYE – by H.H the Dalai Lama, Tenzin Gyatso3. AN AUTHORIZED BIOGRAPHY : DALAI LAMA MAN MONK MYSTIC – by Mayank Chhaya4. LIGHTING THE WAY – by H.H. the Dalai Lama
5. EMOTIONAL AWARENESS: A Conversation between H.H. the Dalai Lama andPaul Ekman, Ph.D. Foreword by Daniel Goleman
6. THE LEADERS WAY – by H.H the Dalai Lama and Laurens Van Den Muyzenberg7. HOW TO PRACTISE THE WAY TO A MEANINGFUL LIFE – by H.H the Dalai Lama,
Translated and Edited by Jeffrey Hopkins8. HIS HOLINESS THE 14TH DALAI LAMA JOURNEY FOR PEACE – Photographed by
Manuel Bauer with text by Mathieu Ricard and Christian Schmidt9. THE ART OF HAPPINESS: A HANDBOOK FOR LIVING – by H.H the Dalai Lama,
Tenzin Gyatso10. A BEGINNERS GUIDE TO TIBETAN BUDDHISM-NOTES FROM A PRACTITIONERS
JOURNEY – by Bruce Newman11. ENOUGH! A BUDDHIST APPROACH TO FINDING RELEASE FROM ADDICTIVE
PATTERNS – by Chonyi Taylor
12. MEDITATIONS OF A TIBETAN TANTRIC ABBOT – by Kensur Lekden13. IN THE SERVICE OF HIS COUNTRY: THE BIOGRAPHY OF DASANG DAMDUL TSARONG
COMMENDER GENERAL OF TIBET – by Dundul Namgyal Tsarong14. FEMININE GROUND –ESSAYS ON WOMEN AND TIBET – Edited by Janice D. Willis15. WORKING WITH ANGER – by Thubten Chodron16. TIBETAN LOGIC – by Katherine Manchester Rogers
17. OPENING THE DOOR TO BON – by Nyima Dakpa18. TIBETAN COOKING – by Elizabeth Esther Kelly19. BUDDHISM AND TOURISM: AN INDIAN EXPERIENCE – by Kranti P. Sawarkar,
Subodh Kumar Mishra20. TIBET WRITING ON HISTORY AND POLITICS – by Parshotam Mehra21. BEYOND RELIGION: Ethics for A Whole World – by His Holiness the Dalai Lama
22. WORLD IN HAROMONY: COMPASSIONATE ACTION FOR A BETTER WORLD THEDALAI LAMA – Foreword by Daniel Goleman
23. THE FOURTEEN DALAI LAMA: A SACRED LEGACY OF REINCARNATION – Foreword byHis Holiness the Dalai Lama & edited by Glenn H. Mullin
24. 366 READINGS FROM WORLD RELIGIONS – by Robert Van De Weyer25. MAHATMA GANDHI: ESSAYS AND REFLECTIONS – by Dr. Sarvepali Radhakrishnan
26. THE TWO GANDHIS: NONVIOLENT SOLDIERS: The Frontier Gandhi –Khan Adbul Ghaffar Khan and Mahatma Gandhi – by Eknath Easwaran
27. MY EXPERIMENT WITH TRUTH: An Autobiography – by M.K. Gandhi28. ALBERT EINSTEIN – by Calaprice N Lipscombe29. STEPHEN HAWKING – by Kristine Larsen30. MOTHER TERESA – by Meg Greene
31. THE DALAI LAMA – by Patrica Marcello32. NELSON MANDELA – by Peter Limb33. BARRACK OBAMA – by Joann F. Price34. 75 PEOPLE WHO CHANGED THE WORLD – by Ira Rifkin35. CHINA’S TIBET? Autonomy or Assimilation – by Warren W. Smith Jr.36. ENCYCLOPEDIA OF BUDDHISM – Edited by Damien Keown and Charles. S. Prebish
Some Acquisitions
How to Donate to Tibet House
Tibet House gratefully welcomes donations of any kind, e.g., literature,stationary, office equipment like computers, printers, chairs, etc. One couldeasily ask Tibet House to have them picked up or just drop them at TibetHouse at one’s convenience. If you would like to offer Tibet Housemonetary donations, you can do that by sending us a cheque payable to“Tibet House, New Delhi”, clearly specifying your intended purpose, ifyou have any. Kindly include your name, address and email address (ifany) so that we can send you tax exemption receipt. If you are livingoutside India, please email us at [email protected]. We will promptlyget back to you with the details on the procedures of sending donationsinto India. Your donations, irrespective of what size or shape they comein, will be genuinely appreciated, and will greatly help us in accomplishingour noble task.