His Holiness the Dalai Lama Introduces 'Secular Ethics' to Vietnamese

Dharamshala, India - 7 November 2013
By Jane Cook, The Tibet Post International

The spiritual leader of Tibet His Holiness the Dalai Lama met with 71 Vietnamese CEO's, artists and intellectuals. Mostly women, he began by emphasising his and their common humanity.

His Holiness said that neurologists will tell you that Tibetan and Vietnamese brains are the same, along with emotions and intelligence. "Therefore, we have the same potential to think more deeply about the situation we find ourselves in."

He remarked that society and our education system is oriented toward material development and values, which results in a general lack of moral principles. He discovered from his guests that the Vietnamese economy has grown immensely over the last 30-40 years, that literacy is about 95% and there are probably only 2 billionaires in the country.

He commented that corruption has become like a cancer in the world and it is mostly the poor who suffer. This and climate change are among the major challenges today. Corruption takes place because of a lack of ethics. His Holiness suggested that ways must be found to instil basic values like honesty into the younger generation - otherwise corruption will continue to fester. This is why he believes so strongly in fostering secular ethics in the education system, giving a basis to resolve the majority of today's problems.

Inviting questions from the audience one woman said she was a Buddhist and when her friends ask for help and advice she tells them to ask the monks. They insist they are more interested in what she has to say, so what should she do? His Holiness replied that in a world increasingly interdependent it is time to develop global responsibility and help each other and promote human values.

Another questioner said that she knew people who didn't find prayers and ritual helpful and His Holiness replied that if this was the answer to overcoming suffering the Bodhisattvas would already have done it. The Buddha, he said, shows us the path to truth and reality and it is up to us to follow it.

His Holiness observed that at an inter-religious conference in India, all religions tended to address three questions: What is the self? Does it have a beginning? and Does it have an end? "He explained that only Buddhism teaches that the self is not something that has a solid, independent existence, but is designated on the basis of body and mind."

Referring to the Four Noble Truths he highlighted two patterns of casualty: suffering and its cause as described by the first two truths and cessation and the path to it outlined in the third and fourth truths. Cessation of suffering, he said, is brought about by practicing the path and that the path consists of three trainings in concentration and wisdom based on ethics.

Link to original article http://www.thetibetpost.com/en/news/international/3715-his-holiness-the-dalai-lama-introduces-secular-ethics-to-vietnamese

The Dalai Lama on Reincarnation, Part 3

By The Dalai Lama

Continued from The Dalai Lama on Reincarnation, Part 1
The Dalai Lama on Reincarnation, Part 2

The system of recognizing reincarnations in Tibet 

Past and future lives were asserted in the indigenous Tibetan Bon tradition before the arrival of Buddhism. And since the spread of Buddhism in Tibet, virtually all Tibetans have believed in past and future lives. Investigating the reincarnations of many spiritual masters who upheld the Dharma, as well as the custom of praying devotedly to them, flourished everywhere in Tibet. Many authentic scriptures, indigenous Tibetan books such as the Mani Kabum and the Fivefold Kathang Teachings and others like the The Books of Kadam Disciples and the Jewel Garland: Responses to Queries, which were recounted by the glorious, incomparable Indian master Dipankara Atisha in the 11th century in Tibet, tell stories of the reincarnations of Arya Avalokiteshvara, the Bodhisattva of compassion. However, the present tradition of formally recognizing the reincarnations of masters first began in the early 13th century with the recognition of Karmapa Pagshi as the reincarnation of Karmapa Dusum Khyenpa by his disciples in accordance with his prediction. Since then, there have been seventeen Karmapa incarnations over more than nine hundred years. Similarly, since the recognition of Kunga Sangmo as the reincarnation of Khandro Choekyi Dronme in the 15th century there have been more than ten incarnations of Samding Dorje Phagmo. So, among the Tulkus recognized in Tibet there are monastics and lay tantric practitioners, male and female. This system of recognizing the reincarnations gradually spread to other Tibetan Buddhist traditions, and Bon, in Tibet. Today, there are recognized Tulkus in all the Tibetan Buddhist traditions, the Sakya, Geluk, Kagyu and Nyingma, as well as Jonang and Bodong, who serve the Dharma. It is also evident that amongst these Tulkus some are a disgrace.

The omniscient Gedun Drub, who was a direct disciple of Je Tsongkhapa, founded Tashi Lhunpo Monastery in Tsang and took care of his students. He passed away in 1474 at the age of 84. Although initially no efforts were made to identify his reincarnation, people were obliged to recognize a child named Sangye Chophel, who had been born in Tanak, Tsang (1476), because of what he had to say about his amazing and flawless recollections of his past life. Since then, a tradition began of searching for and recognizing the successive reincarnations of the Dalai Lamas by the Gaden Phodrang Labrang and later the Gaden Phodrang Government.

The ways of recognizing reincarnations

After the system of recognizing Tulkus came into being, various procedures for going about it began to develop and grow. Among these some of the most important involve the predecessor’s predictive letter and other instructions and indications that might occur; the reincarnation’s reliably recounting his previous life and speaking about it; identifying possessions belonging to the predecessor and recognizing people who had been close to him. Apart from these, additional methods include asking reliable spiritual masters for their divination as well as seeking the predictions of mundane oracles, who appear through mediums in trance, and observing the visions that manifest in sacred lakes of protectors like Lhamoi Latso, a sacred lake south of Lhasa.

When there happens to be more than one prospective candidate for recognition as a Tulku, and it becomes difficult to decide, there is a practice of making the final decision by divination employing the dough-ball method (zen tak) before a sacred image while calling upon the power of truth.

Emanation before the passing away of the predecessor (ma-dhey tulku)

Usually a reincarnation has to be someone’s taking rebirth as a human being after previously passing away. Ordinary sentient beings generally cannot manifest an emanation before death (ma-dhey tulku), but superior Bodhisattvas, who can manifest themselves in hundreds or thousands of bodies simultaneously, can manifest an emanation before death. Within the Tibetan system of recognizing Tulkus there are emanations who belong to the same mind-stream as the predecessor, emanations who are connected to others through the power of karma and prayers, and emanations who come as a result of blessings and appointment.

The main purpose of the appearance of a reincarnation is to continue the predecessor’s unfinished work to serve Dharma and beings. In the case of a Lama who is an ordinary being, instead of having a reincarnation belonging to the same mind-stream, someone else with connections to that Lama through pure karma and prayers may be recognized as his or her emanation. Alternatively it is possible for the Lama to appoint a successor who is either his disciple or someone young who is to be recognized as his emanation. Since these options are possible in the case of an ordinary being, an emanation before death that is not of the same mind-stream is feasible. In some cases one high Lama may have several reincarnations simultaneously, such as incarnations of body, speech and mind and so on. In recent times, there have been well-known emanations before death such as Dudjom Jigdral Yeshe Dorje and Chogye Trichen Ngawang Khyenrab.

Next week will be part 4, the final part of this reincarnation blog series.