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Re: [Meditation Society of America] Heart Sutra /HH the Dalai lama

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  • Sarojini
    Karta: It s funny how life works. I had gone to bed and been woken up by my 17 year old son who was really feeling stomack sick. So, I got him settled down
    Message 1 of 2 , Sep 4, 2003
    • 0 Attachment
      Karta:
          It's funny how life works.  I had gone to bed and been woken up by my 17 year old son who was really feeling stomack sick.  So, I got him settled down and feeling a bit better, and by then I was wide awake again.  So, I thought I'd just glance at my E-Mails for a second.  And then I found your entry!  Thank you so very, very much, Karta.  The Dalai Lama's words have always been a soothing balm to my soul.  But I have never, ever been anywhere that he is.  So, I have just now read his words through you, with a blissful smile upon my face.  You did a wonderful job!
          So, enjoy the part of tomorrow's class that you are able to attend, and Saturday's as well.  And I'll be a little greedy here and enjoy them vicariously through you.  Thanks again!
       
                                                  Peace and Love Always,
                                                      Sarojini
      ----- Original Message -----
      Sent: Friday, September 05, 2003 2:57 AM
      Subject: [Meditation Society of America] Heart Sutra /HH the Dalai lama

      Introduction

      Today I was fortunate enough to sneak out of work for a few hours to
      hear His Holiness the Dalai Lama began a lecture on the Heart Sutra.
      This is a three day class and I'm going to sneak out of some work
      tomorrow and Attend Saturday during the day as well. I thought I'd
      share some of what he said (as interpreted through my notes) with
      everyone.

      Please forgive my spelling, my crutch... er, spell checker is not
      working currently.

      Tickets for the three day class were $150. He also taught a class
      Saturday at 5:30 pm called "Peace through Inner Peace" and
      a "Medicine Buddha" class on Sunday 9am at Shoreline in Mountain
      View. Tickets were available through ticketmaster.com for the
      Shorelines event. Tickets for Sunday are $45 for lawn seats.

      His Holiness started this morning talking about the diversity of
      religions and then even the diversity of views within buddhism. This
      set a backdrop for his history of the sutras, and how we end up with
      the Heart Sutra and where it fits into the greater picture of
      Buddhist scriptures. By the end of today, he had begun going through
      the Heart Sutra line by line.

      I want to point out that these are just my notes of H.H.'s lecture
      as seen through me. All omissions and errors are most definitely
      mine.

      I missed some of the afternoon session, couldn't sneak out of work
      for the whole thing, but I'll summarize as much detail as I have.


      His Holiness Does Shoreline...
      The shoreline stage was decorated with a large backdrop picture of
      the palace in Lhasa, with a small decorated throne like chair in
      front for the fourteenth Dalai Lama to sit on. Thulka paintings hung
      on either side of the stage, but it was a simple display. His
      Holiness sat on his seat, with about 160 monks in crimson and orange
      robes seated facing him to either side; they were there to hear his
      teachings too. I had a seat assignment but found it more comfortable
      sitting in the shade on the lawn. The sun was beating down on us
      painfully.

      He started his lecture in English. He has a charming voice. He later
      switched to Tibetan with the help of a translator so he would have
      the strength to teach for all four days. The Secret Service mulled
      in and out of the crowd, some in plain clothes but still with little
      ear microphones and cords descending into their shirts. Some
      disguised as TV camera men setup and appeared to be taping His
      Holiness but they were really taping the audience. I generally feel
      threatened by such security, but this time I felt more thankful for
      their presence. They were protecting him. No pagers, cell phones,
      cameras, or binoculars were allowed. Metal detectors lined the
      entrance for more security. In a way this was really nice, we had
      to "let go" of these possessions before coming to class.


      Diversity
      The majority of people, His Holiness believes, are not part of a
      faith religion currently. Yet there are positive qualities which
      faith religion has helped us promote in ourselves. We must consider
      new ways to promote those same positive qualities, for so many which
      are not part of a religious tradition.

      Many faith religions have complicated and evolved philosophical
      bases, some have deep ethical bases, but all seem to have a
      dimension that is metaphysical or philosophical explaining "why"
      or "what is." They also typically have a second dimension that is
      ethical derived from the first dimension. The many religions have
      much diversity in the first dimension, but most arrive at a similar
      ethical endpoint in some way encompassing love and compassion, etc.

      Why is there diversity between many religion's philosophical bases?
      The Buddha's teachings are diverse. The Buddha believed that there
      was an appropriateness to each teaching to the recipient. He taught
      differently to different people, what was suitable for each. By
      judging the effectiveness of a teaching to a recipient, one can be
      effective. It is like in medicine, picking the right remedy and
      strength for an individual patient. Although a specific medicine may
      be a good medicine and potent, it may not be appropriate for that
      patient and may do harm instead of good. With this understanding it
      is easy to see how different religions serve different recipients.
      Having many religions is important given the diversity of peoples.
      With this understanding, the appreciation for diversity is
      increased. It is important to realize that other religious
      traditions serve millions of people.

      Each religion has a unique perspective and strengths. A Christian
      brother pointed out that the growth of monasteries in Nepal over the
      last thirty or forty years. But there has not been an increase in
      schools or hospitals, which is a shame. If those were Christian
      monasteries, there would be many more schools and hospitals. A
      Buddhist can only respond that "yes, that is true."

      Many Christians are interested in the Buddhist concept of Emptiness.
      H.H. warns that this is somewhat of a Buddhist business and perhaps
      they should not go deeply into it.

      Many people here today may be pursuing a path that is grounded both
      in Christianity and Buddhism, but at a certain point we must
      specialize in one or the other. Like in teaching, one after a
      certain point must dive in deep into a specialty.

      We've talked about the diversity of religions being a valid
      viewpoint, but how is this reconciled with the idea that there is
      only one truth or one valid religion. H.H. does not see a problem
      here. one truth/one religion is valid from the perspective of the
      individual, many truths/faiths is valid in the context of the
      greater society.


      Buddhist Perspective
      There are two world camps. One is theistic - with a creator - and
      one is non-theistic - without a creator. Buddhism, Jainism, and one
      branch of Samkia fall into the latter. In this second branch, there
      are two camps. One accepts that there is an eternal principle, a
      unitary, unchanging principle of self or "atma" or soul. The other
      camp is Buddhism, which rejects this concept of soul. Also there is
      a distinction around reincarnation, which Buddhism believes. And
      there is a distinction of salvation being in the physical plane or
      not - and Buddhism believes that salvation is from the point of view
      of a state of mind, on the physical plane.

      These teachings this weekend, are from the Buddhist perspective.

      There are three camps on the chronology of Buddhism, when did the
      first Buddha give his teachings and live. One camp says 2500 years
      ago, another over 3000 years, and a third says 2900 years. H.H.
      believes this is somewhat of a heresy that we do not really know
      when Buddha came to the world. He has suggested that we use modern
      techniques to test relics and conclude this. <the audience laughs...>

      The Buddha Sukyamuni endured many hardships and lived for six years
      as an ascetic. All leaders of religions pursued the spiritual path
      through hardship. There is a lesson here. If people follow the
      spiritual path of their faith, they should expect hardship too.
      There is often a belief among Buddhist monks that although the
      Buddha went through these hardships, that they will not need to.
      This is wrong.

      His Holiness then spent time talking about Buddha's first teaching,
      about the four noble truths and the 37 aspects of the path to
      enlightenment. I couldn't write down all the details on the 37
      aspects, but I did catch that there are two major categories of this
      approach:


      single point of mind
      penetrative insight
      The principle obstacles for attaining these two qualities are an
      excitement or laxity of the mind. The practices and traditions in
      Buddhism aim at overcoming these obstacles, of stripping the mind of
      the distracting objects. The 37 aspects are grouped as a
      progression, the first developing a foundation of mindfulness, which
      leads to an enthusiasm allowing development of the next aspects:
      reducing harmful acts and encouraging positive actions. Then comes
      skill development to enhance your focus and capacity to concentrate
      on a single object - which helps develop faculties and spiritual
      strengths... leading to the ability to apply the eight practices of
      enlightenment.


      The Scriptures
      His Holiness spent a fair amount of time describing the different
      scriptures, including the first turning of the wheel of dharma: the
      direct teachings of Buddha, the second turning of the wheel of
      dharma: the sanskrit sutras for perfection wisdom, and the third
      turning of the wheel of dharma: the later teachings of perfection
      wisdom. These later teachings were for students of the mahayana
      path, who were not suitable for hearing the earlier teachings of
      Emptiness, for they were at risk for falling into Nihilism. The
      first set of sutras from this third turning of the wheel were for
      them. The second set of sutras were about clarity of mind plus
      arguments about the authenticity of the mahayana scriptures in
      general. There must have been doubts about their authenticity
      because they were not well known.

      H.H. spent more time explaining the arguments for the authenticity
      of the mahayana teachings. The chief argument was this: there were
      only a few years in which time the Buddha attained wisdom and then
      enlightenment. There are two aspects involved that are separate. The
      continuum of consciousness which attains enlightenment and the
      negative aspects of mind which must be reduced through wisdom. The
      latter has an antidote in the teachings and attainment of wisdom,
      which is only a matter of time. The former is not something attained
      through accumulation of wisdom, so it is unreasonable that Buddha
      developed enlightened consciousness in six years -- there must be a
      continuum of consciousness which preexists and continues. Therefore,
      later scripts written can have the same validity as the original
      instruction.

      How we as practitioners validate the teachings however the reverse
      of this. First came the authentic scriptures - directly from the
      Buddha. Then came the authentic commentary about the scriptures,
      then came the authentic teachers - actualized / realized teachers.
      Then spiritual experiences grew in the practitioners. This is the
      progression of Buddhism. But in validating these teachings the
      reverse is true. Practitioners need a degree of authentic experience
      first. For example, as we practice Bodhicitta [Ed: open or loving
      heart] we can feel in our heart the ordinary spiritual experience.
      It has an impact. It leaves a change. It gives us a taste - and we
      can develop a sense of validity for the teachings of the Lamas and
      develop a conviction for that validity. This is the only way open
      for us. Inference is blind, and can only touch tangible objects
      through some direct experience.


      Heart Sutra
      H.H. then spoke more specifically about the sutras, their
      translation from sanskrit to tibetan and the validity of that
      translations. Their structure and organization.

      He then began talking about the sutra, in what appeared to be a line
      by line fashion. Here are some random scribbling of notes, I
      couldn't quite follow it line by line like that:

      In the sutra, Buddha is described as someone who has "conquered" the
      four mayas or obstructive forces. He entered into the "profound" -
      the emptiness or way that things really are - because of his wisdom
      and its focus on attaining enlightenment. He was a bodhisattva which
      translates to "enlightened hero" and in tibetan has another word for
      bodhisattva translates into two different terms than "enlightened"
      and "hero", but into "realization of knowledge" and "overcoming
      negativity". The term itself implies the key qualities: always with
      compassion, always with an eye to all sentient beings with
      compassion.

      This endeavor is the engagement of the perfection of wisdom.

      There are three kinds of scriptures, those spoken by the Buddha,
      those approved by the Buddha, and those inspired by the Buddha. The
      Heart Sutra is the third kind. It is written as a commentary between
      two monks, one the direct disciple of Buddha (or those using his
      name), inspired by the Buddha.

      "Any noble son or daughter who wishes to engage in the perfection of
      wisdom should train in this way."


      Gender
      H.H. then took a minute to talk about gender. He feels that the
      original principles, and then later the monastic principles, do not
      include any distinction of gender. In fact, the monastic tradition
      has ordination for both men and for women. But there is differences
      in the position of fully ordained men and women. This is not a bias
      based on the fundamental principles, but on the current monastic
      tradition based on the culture which it is based in. Perhaps this
      tradition should be looked at carefully now. <applause from the
      audience>

      Some have asked, "Why don't you - the Dalai Lama - decree that women
      be equal." But our tradition is one of consensus of the entire
      monastic tradition and not decree.


      Heart Sutra (continued)
      "Noble son" implies an inclination or motivation to pursuit of
      attainment of enlightenment. This includes some qualities of the
      individual like a modest desire, a sense of contentment, etc.

      The pollutants which obscure our vision of reality are separable.
      And they are based on an erroneous view that there is a basis of
      substance. It is this erroneous view that leads us to attach, cause
      emotional affliction, and so on. Focusing on recognizing the natural
      emptiness of the mind, practicing the natural nirvana, begins to
      unravel the erroneous views. That leads to the true nirvanas,
      including the final Buddha nirvana where the duality between samsara
      and nirvana also drops away.

      "They should seek incessantly, repeatedly, that even the five
      aggregates are devoid of substance".

      There is an emphasis on "even". So too that a person made up of the
      five aggregates are devoid of substance. So too the "I" reading this
      is devoid of substance, and all the elements of the "I" including
      the mind are devoid of intrinsic existence. Even the emptiness
      itself is devoid of intrinsic existence. So too are the Buddhas who
      have attained nirvana devoid of substance.

      "So... have we arrived at the point where nothing exists?", His
      Holiness chuckled. "Even I who is experiencing this hot sun am not
      here? Yet we still feel that something is there, that can be felt,
      that we can hold."

      Because of the difficulty of these concepts of emptiness and what we
      experience, we see the diversity of thought even in the non-theistic
      traditions. There are those that believe in soul or atma and even in
      Buddhism those that believe in no-self in reference to phenomenon,
      and so on.


      Closing Day 1
      At this point the day was at an end, and His Holiness thanked us and
      said we would continue tomorrow morning. And when he stood the
      entire audience stood in respect, as we had done at lunch so he
      could leave first out of respect. But instead of walking out with
      his handlers, he walked to the front of the stage and raised his
      hands together and he bowed to us.


        Karta

      ps: yearning for the loving, questioning, humorious witty Darshan of
      my Sadguru HH the Dalai Lama







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    • satkartar7
      ... up by my 17 year old son who was really feeling stomack sick. So, I got him settled down and feeling a bit better, and by then I was wide awake again.
      Message 2 of 2 , Sep 5, 2003
      • 0 Attachment
        > It's funny how life works. I had gone to bed and been woken
        up by my 17 year old son who was really feeling stomack sick. So, I
        got him settled down and feeling a bit better, and by then I was
        wide awake again. So, I thought I'd just glance at my E-Mails for a
        second. And then I found your entry! Thank you so very, very much,
        Karta. The Dalai Lama's words have always been a soothing balm to
        my soul. But I have never, ever been anywhere that he is. So, I
        have just now read his words through you, with a blissful smile upon
        my face. You did a wonderful job!
        > So, enjoy the part of tomorrow's class that you are able to
        attend, and Saturday's as well. And I'll be a little greedy here
        and enjoy them vicariously through you. Thanks again!
        >
        > Peace and Love Always,
        > Sarojini

        I am so glad you liked it Sarojinim here is part II

        Introduction
        Today I was fortunate enough to sneak out of work for a few hours to
        hear His Holiness the Dalai Lama began a lecture on the Heart Sutra.
        This is a three day class and I'm going to sneak out of some work
        tomorrow and Attend Saturday during the day as well. I thought I'd
        share some of what he said (as interpreted through my notes) with
        everyone.

        Please forgive my spelling, my crutch... er, spell checker is not
        working currently.

        Tickets for the three day class were $150. He also taught a class
        Saturday at 5:30 pm called "Peace through Inner Peace" and
        a "Medicine Buddha" class on Sunday 9am at Shoreline in Mountain
        View. Tickets were available through ticketmaster.com for the
        Shorelines event. Tickets for Sunday are $45 for lawn seats.

        His Holiness started this morning talking about the diversity of
        religions and then even the diversity of views within buddhism. This
        set a backdrop for his history of the sutras, and how we end up with
        the Heart Sutra and where it fits into the greater picture of
        Buddhist scriptures. By the end of today, he had begun going through
        the Heart Sutra line by line.

        I want to point out that these are just my notes of H.H.'s lecture
        as seen through me. All omissions and errors are most definitely
        mine.

        I missed some of the afternoon session, couldn't sneak out of work
        for the whole thing, but I'll summarize as much detail as I have.


        His Holiness Does Shoreline...
        The shoreline stage was decorated with a large backdrop picture of
        the palace in Lhasa, with a small decorated throne like chair in
        front for the fourteenth Dalai Lama to sit on. Thulka paintings hung
        on either side of the stage, but it was a simple display. His
        Holiness sat on his seat, with about 160 monks in crimson and orange
        robes seated facing him to either side; they were there to hear his
        teachings too. I had a seat assignment but found it more comfortable
        sitting in the shade on the lawn. The sun was beating down on us
        painfully.

        He started his lecture in English. He has a charming voice. He later
        switched to Tibetan with the help of a translator so he would have
        the strength to teach for all four days. The Secret Service mulled
        in and out of the crowd, some in plain clothes but still with little
        ear microphones and cords descending into their shirts. Some
        disguised as TV camera men setup and appeared to be taping His
        Holiness but they were really taping the audience. I generally feel
        threatened by such security, but this time I felt more thankful for
        their presence. They were protecting him. No pagers, cell phones,
        cameras, or binoculars were allowed. Metal detectors lined the
        entrance for more security. In a way this was really nice, we had
        to "let go" of these possessions before coming to class.


        Diversity
        The majority of people, His Holiness believes, are not part of a
        faith religion currently. Yet there are positive qualities which
        faith religion has helped us promote in ourselves. We must consider
        new ways to promote those same positive qualities, for so many which
        are not part of a religious tradition.

        Many faith religions have complicated and evolved philosophical
        bases, some have deep ethical bases, but all seem to have a
        dimension that is metaphysical or philosophical explaining "why"
        or "what is." They also typically have a second dimension that is
        ethical derived from the first dimension. The many religions have
        much diversity in the first dimension, but most arrive at a similar
        ethical endpoint in some way encompassing love and compassion, etc.

        Why is there diversity between many religion's philosophical bases?
        The Buddha's teachings are diverse. The Buddha believed that there
        was an appropriateness to each teaching to the recipient. He taught
        differently to different people, what was suitable for each. By
        judging the effectiveness of a teaching to a recipient, one can be
        effective. It is like in medicine, picking the right remedy and
        strength for an individual patient. Although a specific medicine may
        be a good medicine and potent, it may not be appropriate for that
        patient and may do harm instead of good. With this understanding it
        is easy to see how different religions serve different recipients.
        Having many religions is important given the diversity of peoples.
        With this understanding, the appreciation for diversity is
        increased. It is important to realize that other religious
        traditions serve millions of people.

        Each religion has a unique perspective and strengths. A Christian
        brother pointed out that the growth of monasteries in Nepal over the
        last thirty or forty years. But there has not been an increase in
        schools or hospitals, which is a shame. If those were Christian
        monasteries, there would be many more schools and hospitals. A
        Buddhist can only respond that "yes, that is true."

        Many Christians are interested in the Buddhist concept of Emptiness.
        H.H. warns that this is somewhat of a Buddhist business and perhaps
        they should not go deeply into it.

        Many people here today may be pursuing a path that is grounded both
        in Christianity and Buddhism, but at a certain point we must
        specialize in one or the other. Like in teaching, one after a
        certain point must dive in deep into a specialty.

        We've talked about the diversity of religions being a valid
        viewpoint, but how is this reconciled with the idea that there is
        only one truth or one valid religion. H.H. does not see a problem
        here. one truth/one religion is valid from the perspective of the
        individual, many truths/faiths is valid in the context of the
        greater society.


        Buddhist Perspective
        There are two world camps. One is theistic - with a creator - and
        one is non-theistic - without a creator. Buddhism, Jainism, and one
        branch of Samkia fall into the latter. In this second branch, there
        are two camps. One accepts that there is an eternal principle, a
        unitary, unchanging principle of self or "atma" or soul. The other
        camp is Buddhism, which rejects this concept of soul. Also there is
        a distinction around reincarnation, which Buddhism believes. And
        there is a distinction of salvation being in the physical plane or
        not - and Buddhism believes that salvation is from the point of view
        of a state of mind, on the physical plane.

        These teachings this weekend, are from the Buddhist perspective.

        There are three camps on the chronology of Buddhism, when did the
        first Buddha give his teachings and live. One camp says 2500 years
        ago, another over 3000 years, and a third says 2900 years. H.H.
        believes this is somewhat of a heresy that we do not really know
        when Buddha came to the world. He has suggested that we use modern
        techniques to test relics and conclude this. <the audience laughs...>

        The Buddha Sukyamuni endured many hardships and lived for six years
        as an ascetic. All leaders of religions pursued the spiritual path
        through hardship. There is a lesson here. If people follow the
        spiritual path of their faith, they should expect hardship too.
        There is often a belief among Buddhist monks that although the
        Buddha went through these hardships, that they will not need to.
        This is wrong.

        His Holiness then spent time talking about Buddha's first teaching,
        about the four noble truths and the 37 aspects of the path to
        enlightenment. I couldn't write down all the details on the 37
        aspects, but I did catch that there are two major categories of this
        approach:


        single point of mind
        penetrative insight
        The principle obstacles for attaining these two qualities are an
        excitement or laxity of the mind. The practices and traditions in
        Buddhism aim at overcoming these obstacles, of stripping the mind of
        the distracting objects. The 37 aspects are grouped as a
        progression, the first developing a foundation of mindfulness, which
        leads to an enthusiasm allowing development of the next aspects:
        reducing harmful acts and encouraging positive actions. Then comes
        skill development to enhance your focus and capacity to concentrate
        on a single object - which helps develop faculties and spiritual
        strengths... leading to the ability to apply the eight practices of
        enlightenment.


        The Scriptures
        His Holiness spent a fair amount of time describing the different
        scriptures, including the first turning of the wheel of dharma: the
        direct teachings of Buddha, the second turning of the wheel of
        dharma: the sanskrit sutras for perfection wisdom, and the third
        turning of the wheel of dharma: the later teachings of perfection
        wisdom. These later teachings were for students of the mahayana
        path, who were not suitable for hearing the earlier teachings of
        Emptiness, for they were at risk for falling into Nihilism. The
        first set of sutras from this third turning of the wheel were for
        them. The second set of sutras were about clarity of mind plus
        arguments about the authenticity of the mahayana scriptures in
        general. There must have been doubts about their authenticity
        because they were not well known.

        H.H. spent more time explaining the arguments for the authenticity
        of the mahayana teachings. The chief argument was this: there were
        only a few years in which time the Buddha attained wisdom and then
        enlightenment. There are two aspects involved that are separate. The
        continuum of consciousness which attains enlightenment and the
        negative aspects of mind which must be reduced through wisdom. The
        latter has an antidote in the teachings and attainment of wisdom,
        which is only a matter of time. The former is not something attained
        through accumulation of wisdom, so it is unreasonable that Buddha
        developed enlightened consciousness in six years -- there must be a
        continuum of consciousness which preexists and continues. Therefore,
        later scripts written can have the same validity as the original
        instruction.

        How we as practitioners validate the teachings however the reverse
        of this. First came the authentic scriptures - directly from the
        Buddha. Then came the authentic commentary about the scriptures,
        then came the authentic teachers - actualized / realized teachers.
        Then spiritual experiences grew in the practitioners. This is the
        progression of Buddhism. But in validating these teachings the
        reverse is true. Practitioners need a degree of authentic experience
        first. For example, as we practice Bodhicitta [Ed: open or loving
        heart] we can feel in our heart the ordinary spiritual experience.
        It has an impact. It leaves a change. It gives us a taste - and we
        can develop a sense of validity for the teachings of the Lamas and
        develop a conviction for that validity. This is the only way open
        for us. Inference is blind, and can only touch tangible objects
        through some direct experience.


        Heart Sutra
        H.H. then spoke more specifically about the sutras, their
        translation from sanskrit to tibetan and the validity of that
        translations. Their structure and organization.

        He then began talking about the sutra, in what appeared to be a line
        by line fashion. Here are some random scribbling of notes, I
        couldn't quite follow it line by line like that:

        In the sutra, Buddha is described as someone who has "conquered" the
        four mayas or obstructive forces. He entered into the "profound" -
        the emptiness or way that things really are - because of his wisdom
        and its focus on attaining enlightenment. He was a bodhisattva which
        translates to "enlightened hero" and in tibetan has another word for
        bodhisattva translates into two different terms than "enlightened"
        and "hero", but into "realization of knowledge" and "overcoming
        negativity". The term itself implies the key qualities: always with
        compassion, always with an eye to all sentient beings with
        compassion.

        This endeavor is the engagement of the perfection of wisdom.

        There are three kinds of scriptures, those spoken by the Buddha,
        those approved by the Buddha, and those inspired by the Buddha. The
        Heart Sutra is the third kind. It is written as a commentary between
        two monks, one the direct disciple of Buddha (or those using his
        name), inspired by the Buddha.

        "Any noble son or daughter who wishes to engage in the perfection of
        wisdom should train in this way."


        Gender
        H.H. then took a minute to talk about gender. He feels that the
        original principles, and then later the monastic principles, do not
        include any distinction of gender. In fact, the monastic tradition
        has ordination for both men and for women. But there is differences
        in the position of fully ordained men and women. This is not a bias
        based on the fundamental principles, but on the current monastic
        tradition based on the culture which it is based in. Perhaps this
        tradition should be looked at carefully now. <applause from the
        audience>

        Some have asked, "Why don't you - the Dalai Lama - decree that women
        be equal." But our tradition is one of consensus of the entire
        monastic tradition and not decree.


        Heart Sutra (continued)
        "Noble son" implies an inclination or motivation to pursuit of
        attainment of enlightenment. This includes some qualities of the
        individual like a modest desire, a sense of contentment, etc.

        The pollutants which obscure our vision of reality are separable.
        And they are based on an erroneous view that there is a basis of
        substance. It is this erroneous view that leads us to attach, cause
        emotional affliction, and so on. Focusing on recognizing the natural
        emptiness of the mind, practicing the natural nirvana, begins to
        unravel the erroneous views. That leads to the true nirvanas,
        including the final Buddha nirvana where the duality between samsara
        and nirvana also drops away.

        "They should seek incessantly, repeatedly, that even the five
        aggregates are devoid of substance".

        There is an emphasis on "even". So too that a person made up of the
        five aggregates are devoid of substance. So too the "I" reading this
        is devoid of substance, and all the elements of the "I" including
        the mind are devoid of intrinsic existence. Even the emptiness
        itself is devoid of intrinsic existence. So too are the Buddhas who
        have attained nirvana devoid of substance.

        "So... have we arrived at the point where nothing exists?", His
        Holiness chuckled. "Even I who is experiencing this hot sun am not
        here? Yet we still feel that something is there, that can be felt,
        that we can hold."

        Because of the difficulty of these concepts of emptiness and what we
        experience, we see the diversity of thought even in the non-theistic
        traditions. There are those that believe in soul or atma and even in
        Buddhism those that believe in no-self in reference to phenomenon,
        and so on.


        Closing Day 1
        At this point the day was at an end, and His Holiness thanked us and
        said we would continue tomorrow morning. And when he stood the
        entire audience stood in respect, as we had done at lunch so he
        could leave first out of respect. But instead of walking out with
        his handlers, he walked to the front of the stage and raised his
        hands together and he bowed to us.

        Read Day 2
        Read Day 3



        ps: yearning for the loving, questioning, humorious witty Darshan of
        > my Sadguru HH the Dalai Lama
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