Thekchen Chöling, Dharamsala, HP - Today, the fifteenth day of the new Wood-Snake Year, according to the Tibetan calendar, was the Day of Miracles. It is an occasion to celebrate the Buddha’s having performed miracles at Shravasti in response to a challenge from six rival spiritual teachers.
Today’s event was part of the Great Prayer Festival (the Mönlam Chenmo) established by Jé Tsongkhapa at the Jokhang in Lhasa in 1409. After some time, the celebration lapsed, but it was revived once more during the time of Gendun Gyatso, the 2nd Dalai Lama and has continued to be observed to the present day.
Each day of the festival was divided into four sessions: an early morning prayer, a teaching session, a noon prayer, and an afternoon prayer. Throughout the duration of the celebrations, the teaching session was dedicated to reading from Aryashura's ‘Garland of Birth Stories’ (Jatakamala), a fourth-century poetic retelling of thirty-four of the most famous of the Buddha's former lives. On this fifteenth day of the festival, a full-moon day, Tsongkhapa also performed a large public ceremony for generating bodhichitta, the aspiration to attain enlightenment for the benefit of all beings.
Today, as the sun shone over the mountains, the weather was mild. The Tsuglagkhang, the Main Tibetan Temple, and its courtyard, were packed with an estimated 6000 people. His Holiness the Dalai Lama emerged through the gate to his residence walking steadily and escorted by monks playing horns in front and another behind bearing a ceremonial yellow umbrella. Smiling to see so many people waiting to greet him, His Holiness stopped to wave to people on one side of the aisle, then, a few steps further on, turned to salute those on the other side.
After His Holiness had taken his seat on the throne on the veranda below the temple, the Chant-master led a brisk recitation of the ‘Heart Sutra’ followed by the prayer by Trulshik Rinpoché recounting the incarnations of Avalokiteshvara in India and Tibet. Tea and sweet rice were distributed and offering verses to bless them were said. Sikyong Penpa Tsering offered His Holiness representations of the body, speech and mind of the Buddha followed by a mandala offering. The several eminent lamas sitting close to the throne included to His Holiness’s left, Thamthog Rinpoché, Abbot of Namgyal Monastery and to his right Kundeling Tatsak Rinpoché.
“Today, we are gathered for the last day of the Great Prayer Festival,” His Holiness told the crowd. “In Tibet this was when the Lharampa Geshés would take their final exams. Able students from the three great centres of learning, Drepung, Sera and Ganden monasteries would challenge them in debate. I may not have studied to the extent those Geshés did, but I was able to study and I did take my exams in Lhasa.
“During those times I had strange dreams. On one occasion I saw the Buddha in the centre of the space in front of me. He beckoned to me so I approached him. He seemed very pleased with me but I was very conscious of not having anything to give him other than a small chocolate sweet, which I offered. I feel that having dreams of the Buddha like this shows that I am sincere disciple of the Buddha. I may even be so bold as to say that I am someone who has purposely taken rebirth as a follower of the Buddha.
“We’ve lost our country and come to live in exile here in India and elsewhere. Here and in other parts of the world we’ve encountered growing interest in the teaching of the Buddha. I’ve discussed what the Buddha taught with scientists and when I talk with them, I feel I’m also a scientist. But when I talk with monks, I’m aware that I’m also a monk.
“Avalokiteshvara is described as having 1000 eyes, which I don’t have, but I have served the Dharma to the best of my ability. I was born in the vicinity of Siling and was given the name Lhamo Dondup, which prompted the prediction that I would be discovered as a boy with a girl’s name. Later, I was enthroned as the Dalai Lama. I took the exams to become a Geshé Lharampa. In exile I’ve served the Buddhadharma and beings to the best of my ability and there have been indications in my dreams that I may live to be 110 years old or more. In my remaining years I’m determined to continue to serve the Dharma and beings as best I can. I am moved by the prayer Jé Tsongkhapa wrote at the end of his 'Great Treatise on the Stages of the Path to Enlightenment'.
Wherever the Buddha's teaching has not spread
And wherever it has spread but has declined
May I, moved by great compassion, clearly elucidate
This treasury of excellent benefit and happiness for all.
“Now, following tradition, I’m going to read from one of the Jataka Tales that tell the stories of the previous lives of the Buddha. On this occasion the tale concerns a time when the Bodhisattva was a wise and experienced mariner.”
His Holiness began to read. The preface states: When one dwells in the Dharma, the truth is enough to dispel destruction. The Bodhisattva was such an experienced navigator he was known as Suparaga or ‘Good Passage’. In his old age
merchants from Bharukachehna, who traded with the Gold Land, invited him to sail with them. Suparaga replied: “I am an old man. How much assistance do you think I can be? My mind wanders, my body is weak, and my eyesight is almost gone.” The merchants replied: “We want you for your presence alone.” Out of compassion, the Great Being, though old and ailing, boarded the vessel.
The ship encountered different seas, the one more turbulent than the other. The merchants were filled with fear and despair. At this Suparaga, the Bodhisattva, comforted them, saying: “For those who would cross the Great Ocean, such portentous turmoil is the rule. Why wonder at it and fall prey to fear and emotion? Afflictions are never conquered by low spirits and dejection. Those clever enough to do what must be done can easily overcome all difficulties. Take courage!”
The situation went from bad to worse. The crew lost control of the ship. The merchants again turned to Suparaga for help. “You, who have the ability to help all beings, who have so often relieved those in distress, now is the time to use your power for action. We take refuge in you, for we are sorely distressed and without protection.”
This is as far as His Holiness read today.
However, the remainder of the story tells that the Bodhisattva threw his robe over one shoulder, knelt on the deck of the ship, and bowing down, paid heartfelt homage to the Tathagata. He said to the merchants: “You, honourable sea-traders, and you, sky and ocean dwelling gods, listen and be my witness. Since my first conscious deed, I cannot recall even one instance of having injured any living being. By the power of this act of truth, by the strength of my store of virtuous actions, may this ship turn safely around without falling into the Mare’s Mouth of death.”
And so great was the power of his truth, so great the splendour of his merit, that the current and the wind changed around, causing the vessel to return the way it came. Seeing the ship turn, the merchants were exultant with admiration and joy.
Aryashura, who compiled this collection of Jataka Tales comments: “This story demonstrates how when you dwell in the Dharma, even speaking the truth is sufficient to dispel calamity. It also shows the great advantage of having virtuous friends. As the saying goes: “Those who depend on virtuous friends attain happiness.”
His Holiness observed: “I came from Amdo, studied and took my exams. In our new situation in exile, I’ve had the opportunity to meet people, scientists in particular, who are interested to know what the Buddha had to say about the workings of the mind and emotions, especially how to tackle mental afflictions. I believe our discussions have been mutually beneficial. The key to note is that if we cultivate a warm heart, we’ll be able to lead meaningful lives.
“As soon as I wake in the morning, I generate the awakening mind of bodhichitta, the aspiration to attain enlightenment to help other sentient beings, as well as the view that things don’t exist as they appear. This is how I begin every day of my life.
“Cultivating the awakening mind helps us overcome despair. It helps us to feel confident to be able to work for sentient beings until the end of space. But to cultivate the awakening mind we need the pure view that things do not exist in the way they appear. Combining bodhichitta with the view of emptiness is very powerful.
“Some people have asked me to conduct the ceremony for cultivating the awakening mind of bodhichitta. There are many different ways to do this. On this occasion I’m going to ask you repeat verses from Chapter Three of the ‘Way of a Bodhisattva’ by Shantideva.”
Just as all the Buddhas of the past
Have brought forth the awakened mind,
And dwelt and trained step by step
In the precepts of the Bodhisattvas, 3/23
Likewise, for the benefit of beings,
I will bring to birth the awakened mind,
And in those precepts, step by step,
Will I abide and train myself. 3/24
Today my life has borne fruit.
This human state has now been well assumed.
Today, I take birth in the Buddha's line,
And have become the Buddha's child and heir. 3/26
In every way, then, I will undertake
Activities befitting such a rank.
And I will do no act to mar
Or compromise this high and faultless lineage. 3/27
Once the congregation had repeated these words after him, His Holiness remarked: “That’s it; we’re done!”
The Chant-master led the chanting of verses of auspiciousness. His Holiness stood up and walked back down the aisle, smiling radiantly and waving to people on either side as he went. When he reached the gate, he boarded an electric golf cart that would carry him back up to his residence.
