Virtual Talk Series on His Holiness the Dalai Lama’s Four Principal Commitments: English Panel Four
The virtual talk series on His Holiness the Dalai Lama’s four principal commitments is an initiative by the Department of Information and International Relations as part of the celebration of the year 2020 as the ‘Year of Gratitude to His Holiness the Dalai Lama’ by the Central Tibetan Administration.
This panel features a talk in English by four speakers; Lhamo, Tibetan Buddhist Nun, Janchup Choeling Nunnery, Guy Lieberman, Social Activist and Facilitator of Meetings between His Holiness the Dalai Lama and Nelson Mandela in 1996 and 2004, South Africa, Geshe Namdak, Resident Teacher at Jamyang Buddhist Centre, London and Sharon Salzberg, Meditation Pioneer, Author, Teacher and Industry Leader.
Posted by TIBET TV on Thursday, 10 December 2020
Dharamshala: The sixth-day English panel of the virtual talk series featured speakers: Ven. Aneja, Singaporean Buddhist Nun, Former Banker, Student of Institute of Buddhist Dialectics; Dr Kaveri Gill, Associate Professor, Shiv Nadar University, student of Nalanda Buddhist Philosophy at Tibet House, New Delhi; Gelongma Thubten Chodron American Buddhist nun, Founder and abbess of Sravasti Abbey; and Alexander Berzin, Scholar, Translator, and Teacher of Tibetan Buddhism, Founder and author of Berzin Archives
Ven. Aneja, Singaporean Buddhist Nun, Former Banker, Student of Institute of Buddhist Dialectics, introduced the first commitment of promotion of human values, attributing her learning inspiration to His Holiness the Dalai Lama.
“I first met His Holiness in Dharamshala in 2003, I was working in a bank after graduating from university. Compared to Executives in banks who wore branded clothes and had a comfortable lifestyle, His Holiness wore very simple clothes and led a very simple life yet he looked happier, more peaceful and exuded a lot of compassion so that inspired me to understand more on the values that he advocated and his teachings on compassion.”
Highlighting the universality of the core values espoused by His Holiness, she said: “The human values of compassion, forgiveness, tolerance, contentment and self-discipline are deeply appreciated regardless of one’s nationality, religion, beliefs and culture because they are necessary for the survival and happiness of the human race.”
She cited His Holiness’ appeal to the followers to practice the teachings rather than dedicating elaborate events for him, “If you want me to live long, then practice what I have taught, if the student does not practice, there is no reason for the teacher to continue to stay. Therefore, the best offering we can offer to His Holiness is to learn, practice and apply what he has taught us to promote human values of love and compassion”.
Concluding with a quote of His Holiness advocating compassion, “if you want others to be happy, practice compassion if you want to be happy, practice compassion. My religion is very simple, my religion is kindness.”
Dr Kaveri Gill Associate Professor, Shiv Nadar University, student of Nalanda Buddhist Philosophy at Tibet House, New Delhi, shared her academic perspective on the four commitments of His Holiness.
Describing the syncretic nature of the Nalanda traditions, she said: “India is home to the largest diversity of traditions both theistic and nontheistic, Indic in origin and those originating from other parts of the world and that they have coexisted for centuries is something that His Holiness never fails to uphold as a model”.
Linking contemporary philosophies to the ancient Indian traditions, she observed, “The sophistication of the Nalanda’s curriculum, the breadth, depth and even purpose of the study which is not merely soteriological, is the epitome of the idea of a liberal education which is an education that includes literature, history and an appreciation of the arts and giving them equal weight as scientific and practical subjects”, echoed in the philosophies of the Socrates, Aristotle and Plato, all of whom viewed one’s life as an ethical matter, upon whose ideas Western philosophy draws.
With the decline of liberal education as an ideal in the contemporary world, and the goal of education reduced to mere employability in the industrialized economy, comparable to skilling or training, she noted that material pursuits dominate its intrinsic value.
Citing His Holiness’ “Science and Philosophy in the Indian Buddhist Classics, Vol. 1: The Physical World” and its 2nd volume, “Science and Philosophy in the Indian Buddhist Classics, Vol. 2: The Mind” she noted that it “debates and comes to conclusion about the nature of reality, critical inquiry, reasoning and dialectical debate between Buddhist and non-Buddhist ancient traditions that are the hallmark of the great treatises of the Nalanda scholars.”
Gelongma Thubten Chodron American Buddhist nun, Founder and abbess of Sravasti Abbey, discussing the third commitment, i.e., preservation of Tibetan culture and Tibet’s environment, outlined His Holiness’ establishment of a Tibetan exile government within weeks of arrival into exile, the setting up of monastic institutions, providing Tibetan people employment in the road construction project, nurseries, schools, and election of the Parliament body and completing his democratic efforts with the devolvement of power to an elected political leader.
Buddhism influences all aspects of Tibetan culture, even the manner of protests, “In most protests, people are screaming, shouting, they are angry, they are demanding,it is not a peaceful affair at all. So what was shocking for me was participating in the Tibetan protest, everybody was very peaceful, we were all holding candles, walking peacefully,” and protesters were praying for compassion and altruism, she added.
She also highlighted His Holiness’ advancement of reforms in the monastic education, “The nuns in the main nunneries, they have the same educational programmes, save the Vinaya topic as the monks do and many of them have become Geshemas, which is a first in Tibetan culture.”
She also proposed that monks in the monasteries, as well as nuns, could deliver weekly dharma talks in the surrounding settlements that could allow the Tibetan lay followers to learn Buddhist teachings.
On environment conservation, she highlighted the necessity of cooperation between all parties, to work on infrastructure issues.
Alexander Berzin, Scholar, Translator, and Teacher of Tibetan Buddhism, Founder and author of Berzin Archives, explained the fourth commitment of reviving ancient India tradition.
He described it as, “The aim and purpose of the ancient Indian teachings on emotional hygiene have always been to help people overcome suffering. Although the ultimate goal was to overcome the sufferings of samsara – namely, uncontrollably recurring rebirth – these teachings are also helpful for overcoming everyday problems and suffering. They do this by providing people with analytical schemes for understanding how their minds and emotions work, how their emotions affect their behavior, how to identify the troublemakers in their minds and emotions, and how to employ valid cognition, logic and reason, discipline and meditation to rid themselves of these troublemakers.”
Stressing the importance of reviving the ancient Indian values of emotional hygiene, especially important in a “post-truth age”, with rampant disinformation and so-called “fake news”, he said, “Many consider truth to be based simply on what they emotionally believe to be true, rather than based on verifiable facts. This leads to irrational behavior and societal disharmony, dysfunction and conflict. In short, it leads to many problems and much suffering. Reviving the ancient Indian values of emotional hygiene can help with this situation by indicating ways to counter and eliminate misconceptions about reality and the disturbing emotions and compulsive, destructive behaviour that stem from them and bring about suffering.”