Transcript of His Holiness the Dalai Lama Blessing of the site of Lhungtok Choekhorling Buddhist Monastery, 13 June 2014 So, brothers and sisters I would like to express my thanks to those speakers for their speeches. Then also I would like to express my deep appreciation towards the people headed by Lama Zopa Rinpoche; you see with long sightedness. For many years they [have] made an effort. Then that Italian monk [ven. Massimo Stordi], usually I call him Big Nose! I appreciate very much. Whenever I meet him, I always touch his nose. I think the Mayor [of Santa Luce] mentioned the importance of the environment. This is extremely important. Sometimes we pay too little attention to the delicate situation of the environment. So it is really necessary to remind ourselves from time to time that the environment issue is something very crucial. It is different to violence, which when we see pictures of [someone] dying, or true violence or injuries, these images get stuck in our mind. But with damage to the environment it is not like that, it happens gradually, without noticing much. When we actually feel some sort of symptoms of that damage [to] the environment like: some problems with our eyes, or coughing, then sometimes maybe it s too late. So we should educate about the delicate situations of the environment so that daily concern about [the] environment should be part of our lives. On one occasion in Bombay, many years ago, during one of my talks in a University or something, it was very hot. So some people gave [me] a towel with cold water, so since that time I use the towel in this way (takes a white towel and puts it on his head); so this time I also want to use it that way. I would like to create You see the Yellow hat sect is already there, the Black hat sect is already there Now [I would like to create] a White hat sect (nodding with the white towel on his head) quite useful, quite comfortable. Then I am very much impressed with the planting of seeds by children (before His Holiness just before he began speaking), they have small hands. I truly believe these young people are truly the generation of the 21 st Century. So the 20 th Century is already gone, we cannot change the past, the only possibility is the future, we can change and so these children or generations of the 21 st Century [are important]. This is the beginning of the 21 st Century, if they really make an effort, a world-wide effort with
vision, I think the second part of this 21 st Century could have a more peaceful, happier and harmonious society. Then the northern world including Italy, has the most industrialized nations. In the past at one time, these industrialized nations carried some sort of colonial rules in different parts of the world, at the same time, I think, people of this continent through lots of suffering, lots of wars, lots of violence, you see, you became more mature. So at one time, I think in 1996, I had a meeting [where] I had the opportunity of an audience with the Queen Mother of England and at that time [she was] 96, I asked her, since she had observed almost the whole [of the] 20 th Century: According to your judgment, did the world become better, worse or is it the same? Without hesitation she responded: Better! The reason she used was that when she was young, the concept of human rights and the concept of self-determination were not strong. now these things [have] become universal rights or values; she mentioned that. It is quite true, I think these industrialized nations [are] really thinking in a more holistic way, in a much deeper way. So now the people who had that kind of experience, through difficult lives, now you should help the world where there are centuries [of the] old way of thinking and ways of life. I think that in some parts of the world, the system still goes that way, the potential is there [ ] For example [in] Africa, there is great potential there but I think the people in some way are contented in their usual way of life, so they must think in a much wider way, I think this is very important. So certainly you can make some significant contributions and obviously you are one important member of the European Union. So I think that the European Union can make some constructive rule on the global level. So, that is what I simply wanted to share, so for that; these young generations, the generations of the 21 st Century, can make a significant contribution for a better world. [To do] that, firstly, you need confidence. Secondly, you need vision, and thirdly, you need expertise. These things are very essential. So please, these generations of the 21 st Century, please make full preparation, to build a happier world, a happier century. That [is] what I want to share with you, this better world may not [be] seen in my life time and most of the people
(pointing at the public), the older people, may not see that, but these young people can see [it] in their life times. So please make an effort. And then [for] the idea [to] build here at Lhungtok Choekhorling I will speak Tibetan now: [Translated] There are plans to build Lhungtok Choekhorling. Regarding this name, lhungtok refers to the scriptural and realization teachings of the Buddha. [Vasubandhu s] Treasury of Knowledge (Abhidharmakosa) [9.1ab] says: The holy Dharma of the Teacher is of two types: The natures of scripture and realization. As said, when we talk about the teachings of the Buddha, there are two types: scriptural teachings and realization teachings. The scriptural teachings refer to the scriptures that are to be upheld, maintained, and increased. The scriptural wheel of Dharma is to be upheld and maintained by means of explaining the Dharma. What is the purpose of the scriptural teachings? They are for the sake of the realization teachings, the practice of the three trainings. If one studies the scriptures but does not put them into practice by means of the three trainings, then one will not be able uphold, maintain, and increase the teachings of the Buddha in a complete way. Practice is very important, as said by the Buddha himself [in the Garland of Birth Stories]: The result of hearing is to engage in substantive practice; You will be released with little difficulty from the fortress of rebirth. The scriptural teachings of the Buddha are to be conjoined with his realization teachings. Therefore, it is very important to have a combination of knowledge and practice. On the basis of having knowledge, one needs to progressively engage in the practice of the three trainings. The three trainings have their foundation in the principal training of ethics. It is also very important to have singlepointed calm abiding. Without such an experience, you will not develop the experience of special insight. And without special insight, it will be
impossible for you to progressively suppress the afflictions and eventually uproot them. Therefore, knowledge alone is not sufficient. It must be combined with practice. I hope and pray that this project in which the practice of the three trainings are implemented will be actualized. Mainly, those of you who hold the responsibility for the project must make effort. [His Holiness speaks in English:] Then traditionally, Buddhism belongs to [the] East, to the Eastern world, or Asia. Since the 20 th Century, particularly the later part of the 20 th Century, information and tourists made the whole world become smaller. So [the] last several centuries Christianity, Islam, Judaism reached Asia too. Millions of Asians follow Christianity, Islam and Judaism although Judaism much less. Then also Zoroastrianism, the ancient Parsi tradition, this religion comes from Iran, so you see generally Christian and Muslim [religions] are supposed to come from the Western world. Actually the Western world, their culture, has Judeo-Christian background, but lots of Asians follow this religion. So similarly in the West there are people, now a growing number, who are showing interest [in] some of the Eastern spirituality, including Buddhism, and within Buddhism the Zen tradition, Theravada tradition and the Sanskrit tradition; like that! So actually this morning I mentioned, since there are people that show interest in these Eastern religions, and that includes [the] Tibetan Nalanda Buddhist tradition, then there are people who show interest but [there is] no proper place to study and meditate. Then sometimes, you see, a mischievous sort of teacher [can come along], exploiting, manipulating doing these things, and making money. So therefore the proper place where you can study the authentic tradition and then practice meditation, I think this sort of place, a place where there is authentic tradition carried on, this I think can be very useful. So I pray, I wish that the coming of this project is meaningful. One of you mentioned corruption; sometimes religious institutions are easily corrupted. So they must be based on moral principals, they must be very honest, very truthful, so that you can carry all your activities transparently. That brings respect, trust, from the rest of society. And you will find more friends. As social animals we need friends, so how to bring friends? Not just money, or power, or tricks. Genuine friendships develop
entirely on the basis of trust. Trust has very much to do with transparency, transparency has very much to do with you leading your life honestly, [in a] truthful [way], isn t it? (people clapping) So that monk [ven. Massimo Stordi] mentioned in his speech something about the oral transmission of some texts. For one of the texts I think for [the] oral transmission we [will] recite something together, so you can recite, read the Heart Sutra, and you (looks towards Zen monks and nuns) in the Japanese language too, we will recite in Tibetan. [His Holiness speaks in Tibetan] [Translated] Once, when Dromtonpa was blessing the ground, probably that of Reting Monastery, he recited the Perfection of Wisdom Sutra in Eight Thousand Stanzas to bless [it]. We can do the same by reciting the Heart Sutra, which is a brief version of the Perfection of Wisdom Sutra. We frequently recite the Heart Sutra from memory, but once when I was in Japan for a meeting and I was leading the recitation of the Heart Sutra on my own, the recitation became mixed-up and went round and round in circles, haha! There was a great chanting master present; he didn t know where my recitation was going! [Heart Sutra Recitation] We were talking about the study of the great texts the other day [11th June 2014]. It is wonderful that you are offering the study of the great texts. During that meeting, I said that it would be good to teach the second chapter of [Dharmakirti s] Commentary to the Compendium of Valid Cognition (Pramanavarttika). As for the first chapter, its essential points are covered in Signs and Reasonings (Ta-rig). After that conversation, some ideas came to my mind. I think it is necessary to teach [Nagarjuna s] Treatise on the Middle Way (Mulamadhayamakakarika). It is ideal if the following three texts are taught: [Nagarjuna s] Treatise on the Middle Way (Mulamadhayamakakarika), [Chandrakirti s] Supplement to the Middle
Way (Mulamadhayamakakarika), and [Aryadeva s] Four Hundred Verses on the Middle Way (Catusataka). However, if that is not possible, then one must at least teach [Nagarjuna s] Treatise on the Middle Way. I myself read this text and also teach this text to others by reading the following chapters [in the following order]: Chapter 26, which explains how one enters and exits samsara by way of the twelve links of dependent arising. Chapter 18, which explains how one circles in samsara under the influence of the conception of true existence. Chapter 24, which explains emptiness, since in order to verify what the conception of true existence is, you need to verify emptiness. This is the main chapter of [Nagarjuna s] Treatise on the Middle Way. Chapter 22, which explains clearly how the Tathagata is imputed in a dependent way. Just as you can read Pramanavarttika selectively by reading its second chapter, you can read Treatise on the Middle Way selectively by reading these four chapters. Then you can read the remaining chapters of the text slowly starting from the first chapter, with the remaining chapters serving like supplementary topics or branches that prove emptiness. The principal parts that you should teach are these four chapters. They prove very clearly how we are ruined by ignorance and explain how ignorance is counteracted by [the] view of emptiness. Regarding the commentaries you can use for studying [Nagajuna s] Fundamental Treatise on the Middle Way, although [Buddhapalita s] Commentary [Mulamadhyamakavritti] is brief and does not contain much decisive analysis, it is very good. If you want to teach it in a manner of decisive analysis, if you can teach by interweaving the two texts, Bhavaviveka s Lamp of Wisdom (Prajnapadipa) and Chandrakirti s Clear Words (Prasannapada). [With these] you will understand well the distinctions between the Middle Way Consequence (Madhyamaka Prasangika) school and the Middle Way Autonomy (Madhyamaka Svantantrika) school, as well as whether or not a commonly appearing subject exists. This will be very beneficial for clearly identifying the object of negation [in realizing emptiness]. I did not mention these texts the other day.
When you are teaching tenets, it will be good to teach Bhavaviveka s Heart of the Middle Way (Madhyamakahrdaya) and his self-commentary Blaze of Reasoning (Tarkajvala). These are texts following the tradition of Nagarjuna that are composed by a great Indian scholar. Now, thank you very much! Colophon: Lhungtok Choekhoerling would like to thank the following people for their work that has made this transcript possible: Translation from the Italian/English/Tibetan of the entire event: Fabrizio Pallotti. Complete transcription: Stefania Rubini. Review of the Tibetan translation: Sze Gee Toh. Final editing of the transcript: Eleanor Brunnen.