“As India’s longest staying guest”, he wrote, “I have witnessed firsthand the far-reaching development and prosperity that have taken place over the years. I congratulate you on the growing confidence and strength that has occurred in recent times. India's success also contributes to global development.

“I consider myself a proud messenger of India, and regularly express my admiration for India, the world's most populous and largest democracy, for its remarkable and deeply rooted religious pluralism. India presents an example of harmony and stability to the world.

“For us Tibetans India has not only been the source of our spiritual heritage, but for more than sixty-six years, has also been our physical home. I would like to once again extend our deep gratitude to the Government and people of India for their warm and generous hospitality.”

His Holiness concluded by offering his prayers and good wishes.

“As you know, the Nepalese and Tibetan peoples have historically enjoyed a close relationship,” he wrote. “I am very grateful to the government and the people of Nepal for providing facilities for the rehabilitation of Tibetan refugees following their forced escape from Tibet after 1959. Indeed, although the Tibetan community is relatively small, I believe it has been making a notable contribution towards Nepal’s economic growth.

“Over the years, there has been significant development and increasing prosperity in Nepal in all spheres of life. Such achievements are all the more meaningful when they really improve the lives of poor and needy people.”

His Holiness concluded, “I wish you every success in fulfilling the hopes and aspirations of the people of Nepal in these challenging times. With my prayers and good wishes.”

“Along with many fellow Tibetan refugees, I have enjoyed warm hospitality in India since my forced escape from Tibet in 1959", His Holiness continued. “For this we are most grateful. As the longest staying guest of the Government of India, I have had the opportunity to meet people from all walks of life during my travels throughout the country.

“For thousands of years India has upheld the principles of ‘karuna’ and ‘ahimsa’. Today, understanding of these principles has spread far and wide. They have the potential to foster peace within individuals and the world at large. Moreover, India is the land of religious harmony, with so many different communities living here together.

“I often describe myself as a ‘son of India’ because my entire way of thinking has been shaped by the Buddhist training I have received, which is part of ancient Indian thought. As is well known, Tibetan Buddhist culture is firmly rooted in the traditions of reasoning and analysis developed by the scholar-adepts of Nalanda University.”

His Holiness concluded by wishing the Vice-President-elect every success in working to fulfil the hopes and aspirations of the people of this great country.

For young Tibetans taking part in the ceremony to offer prayers for His Holiness’s long life the event preceded a Tibetan Youth Festival that will take place over the next three days. It will focus on commitment (damtshik), connection (drelam) and celebration (gahzom) as young Tibetans reaffirm their faith and reverence for His Holiness.

This morning His Holiness arrived at the gate to his residence in a golfcart and was welcomed by members of the various organizing bodies. In the courtyard beyond the gate monks from Gongkar Chödé beat the large drums strapped to their backs in welcome. After them a group of Tibetan women sang in greeting. His Holiness showed his appreciation in his smiling face and waved to the crowd.

At the temple door Sikyong Penpa Tsering stepped forward to greet His Holiness and Namkhai Nyingpo Rinpoché offered him a silk scarf. His Holiness took his seat. In the front row facing him, and presiding over today’s ceremony, sat Avikrita Vajra Rinpoché of the Sakya Phuntsok Phodrang and Namkhai Nyingpo Rinpoché of Lhodrak Kharchu Monastery.

The prayers began including the seven-line prayer to Guru Rinpoché and an invocation of the five Dakinis. This was followed by an invocation of Knowledge Holders, the refrain of which was, “The time has come, please grant the spiritual accomplishment of an immortal life”. Tsog was offered. A long Mandala Offering was made with a request to the Lama to accept the prayers for his long life.

A procession of people bearing offerings began to file through the temple requesting His Holiness to accept their requests that he live long. Namkhai Nyingpo Rinpoché offered him representations of the body, speech and mind of the Buddha. As the Lama was visualized as embodying the Buddhas of the three times he was offered a vase of longevity, the nectar of immortality, long-life pills, ritual cakes associated with long life, the eight auspicious objects, the seven royal emblems, and the eight auspicious substances.

The prayer for His Holiness’s long life composed by Jamyang Khyentsé Chökyi Lodro was recited and followed by the prayer written by His Holiness’s two tutors.

A group of students from TCV sang, “We have no one kinder to us than you, Your Holiness. May you Tenzin Gyatso live forever. May you return to Tibet so Tibetans within Tibet and beyond may be united once more.” A group of adults from Lhoka also sang. Both groups of singers received warm applause.

His Holiness then addressed the congregation:

“So, here today, all of us have gathered with great dedication and absolute sincerity. Since I was a child, I have been regarded as Gyalwa Tenzin Gyatso, the Dalai Lama. I received teachings from Tagdrag Rinpoché, Ling Rinpoché and Trijang Rinpoché and my Debate Assistants helped me study philosophy and logic. I pursued Buddhist philosophy with great enthusiasm.

“Eventually I had to come into exile, but before I left Norbulingka I went to pray before the statue of Six-armed Mahakala. I felt sorry to leave him behind, but I still have a strong impression of what he looked like.

“Since I came into exile, I’ve visited many different countries around the world. Today, we’re here in Dharamsala, North India and you’ve offered prayers for my long life with unmatched dedication, courage and reverence. You’ve offered prayers with great sincerity and dedication. In exile I have led the Tibetan administration and engaged in spiritual affairs.

“I was born in Amdo, but moved to Central Tibet where I pursued my studies of the Perfection of Wisdom, the philosophy of the Middle Way and so forth. As far as the Treasury of Knowledge, the Abhidharmakosha, by Vasubandhu, is concerned, I had neither enthusiasm for nor much belief in its description of the formation of the world and so forth. But with regard to the Perfection of Wisdom, the Middle Way and logic, I got a taste of what they are about by studying them.

“I’ve been through lots of ups and downs, but these have not affected my health, or my determination, whatever the Chinese may say, to go where my karma takes me. In China proper there are growing numbers of people taking an interest in the Buddhist tradition. I am determined to be of benefit to everyone. I take a broad view and always try to look at things from a wider perspective, to benefit everyone without distinction.

“Today, here in India, these prayers for my long life have been organized by Young Tibetans from Across the World, the Lhokha Cultural & Welfare Association and Namgyal Monastery’s Institute for Buddhist Studies in Ithaca, New York. Although we are living in an era of decline and many changes are taking place, at the same time the Dalai Lama has become widely admired around the world. As a result of karma I have created and prayers I have made in the past, I pray that meeting with me, or listening to my teaching, will leave a strong, positive imprint on your minds so you will be taken care of and guided by Chenrezig in life after life. Of course, you should make prayers about this too.

“It’s quite natural that we should come together for a while and then disperse, but your faith and reverence is unwavering. It will continue in life after life. You have offered prayers here today that I will live long and I have made my own prayers that I will be able to continue to fulfil my responsibilities for the benefit of the Tibetan people, our spiritual traditions and for humanity in general.

“It’s not only Buddhists who admire what I have to say. Christians, scientists and even people with no religious faith do too. According to the wishes you have expressed I will live long. I pray that as Buddhism spreads and flourishes in China, the faith and respect of people in many different places connected with the Dalai Lama will become firm, stable and profound.

“Not so long ago I had a vision of being in a large hall with the Buddha. He beckoned to me and seemed to be very pleased with me. I felt that I was someone who has been serving the Buddha and his teaching. I am determined to continue to do this.

“There are leaders in the world who exercise their power and authority through the use of weapons. The Dalai Lama, however, leads people with faith and reverence. not with guns or knives, I seek to benefit as many people as I can.

“Great changes have been taking place in China. Meanwhile, I live in India from where my name has become respected and well-known in other parts of the world. I do my best to serve others and you should do the same.

“With regard to the prayers for my long life that have been made today, I feel that I will live for many years to come. I dedicate my body, speech and mind to the service of others. As soon as I wake in the morning, I renew my commitment to the benefit of all sentient beings. I cultivate the awakening mind of bodhichitta within. I make prayers that I may accomplish these goals and I encourage you to do so too.”

The ceremony concluded with a prayer to Guru Rinpoché— “May we quickly fulfil all our good wishes.” A thanksgiving mandala was offered. Finally, recitation of His Holiness’s ‘Prayer for the Flourishing of the Dharma’ brought the ceremony to an end.

After His Holiness had returned to his residence, smiling and waving to members of the crowd as he went, the congregation continued to celebrate the occasion with singing and dancing in the temple courtyard.

“I would like to offer my prayers and condolences to you, to the families who have lost loved ones, and to everyone affected by this natural disaster,” he wrote.

“I am aware that the State Government and all concerned agencies are engaged in urgent relief and rehabilitation work. As a token of my solidarity with the people of the state, I have asked the Dalai Lama Trust to make a donation as a contribution to the relief and rehabilitation efforts.

“As you know, Dharamshala has been my home for more than 65 years. I often refer to the state’s Chief minister as ‘our Chief Minister’. I deeply appreciate the friendship and hospitality that people from all spheres of society in Himachal Pradesh have shown me and my fellow Tibetans all these years.”

His Holiness concluded by offering his prayers and good wishes.

Women from the village of Spituk dressed in their best clothes performed the first of three cultural presentations singing and dancing with grace and joy to a traditional musical accompaniment. Next, a large group from Sonamling Tibetan Settlement sang and danced, their exuberance not dampened by the rain. The audience, meanwhile, enjoyed the show sheltering from the rain under umbrellas.

His Holiness made the following remarks:

“Monastics and lay-people, Ladakhis and Tibetans, have organized this celebration today with great dedication. We Tibetans talk about people from the Three Provinces including the land from Dartsedo in the east to the western region of Ngari which is adjacent to Ladakh. We Tibetans had the opportunity to cross the border and feel we were very much the same as the people of Ladakh who share our religion, culture and language.

“I’d like to thank you for organizing this event here today.

“I mentioned the Three Provinces of Tibet—in the central part of the Land of Snows the Tibetan government mostly concerned itself with that part of the country. However, I generally talk about the Three Provinces of Tibet which are home to six million Tibetans. We are all people of the Land of Snows sharing the same religion, culture and language. I was born in Dhomé, Amdo, which is one of the three provinces.

“When I had the opportunity to visit different parts of Tibet, I had a very strong feeling that we are all one people. I was born in the vicinity of Siling in Amdo. Although the place was far from the central region, we shared a common religious and cultural heritage. When I talk about the Three Provinces of Tibet, I’m not motivated so much by politics as by a recognition that we, the people of the Three Provinces, are one.

“The Chinese communist regime’s occupation of Tibet follows a political agenda, and yet all Tibetans feel they belong to the Land of Snows which is comprised of the Three Provinces. Under the name Tibet, the Land of Snows, we have a strong sense of being Tibetan. Those of us who are from Dhotö, Dhomé and U-tsang, make up the six million Tibetans. All of us, whether we are happy or sad, have the same sense of being Tibetan.

“I have been to many different parts of Tibet and heard the different dialects spoken there, but the people living in those places have the same sense of being Tibetan. Right now, we’re in a land bordering Tibet and as Tibetans we have a strong sense of being one people. This spirit is strong and clear in us and I’m very happy to see it.

“We have monasteries and nunneries where we have preserved our spiritual tradition. In Central Tibet we have the three major monastic seats of learning. There are also great monastic institutions in Kham and Amdo. They preserve the essence of our cultural tradition.

All the people of the Three Provinces have a strong feeling of belonging to one people, people with one religion, culture and language. It’s very important to recognise this.

“Here I am in Ladakh, bordering on Tibet. As I’ve said, Tibetans have a strong sense of being one people. This is not a political statement. Since the time of Songtsen Gampo there were great Tibetan translators who translated Indian religion and culture into Tibetan. They gave us the Translations of the Words of the Buddha, the Kangyur, and translations of Commentarial Treatises, the Tengyur. These contain the teachings of the Buddha.

“From the eastern part of Tibet, on the border with China, right up to Ladakh, we have the same language, culture and religion. It’s not that we are attached to these aspects of our tradition, but this culture we uphold is derived from the teachings contained in the Kangyur and Tengyur. These are what we have preserved and continue to study and practise.

“Our major monastic institutions are centres of learning that are integral to our preservation of the Buddha’s teachings. Neighbouring countries have also worked to preserve the Buddha’s traditions, but we have adopted a different approach. We have engaged in rigorous study based on logic and reason.

“Although China is the powerful country ruling Tibet today, Tibetan cultural traditions have even spread there. Chinese people have strong interest in and admiration for the Tibetan Buddhist tradition which serves a beneficial purpose for them. Tibetan religion and culture is precious. This tradition has also been preserved in the border regions of Tibet for a thousand years.

Although I was born in Dhomé,. I moved to Lhasa, the location of the throne of the Dalai Lamas. Thanks to the kindness of my Tutors, I have studied the major topics of the Buddhist curriculum from logic up to the Perfection of Wisdom, the view of the Middle Way (Madhyamaka), Knowledge (Abhidharma) and Monastic Discipline (Vinaya). I don’t have much interest in the way Abhidharma describes the universe, but my studies of the other subjects were very helpful.

“If you have some understanding of the Perfection of Wisdom, the Middle Way as well as Logic and Epistemology you can feel you have a thorough knowledge of the Buddha’s teaching. If you are not familiar with these subjects, even if you can recite Abhidharma by heart, your understanding will not be very comprehensive.

“Then there is Tantra. Our tradition includes the four classes of Tantra, which means we have a transmission of the complete teachings of the Buddha. The essence of all these teachings is learning about the workings of our mind and emotions, how to deal with negative emotions in order to discipline our unruly minds. Through this kind of study and practice, what we are doing is working to become a Buddha for the benefit of all.

“Other traditions do not include such extensive study and practice. The kind of deep knowledge of Buddhism that we have is not found elsewhere. We mainly focus on the Middle Way and Logic. We study the five canonical subjects thanks to the scholar-adepts of the past. This is an excellent tradition. I have studied the texts of classic Buddhist literature—this is what comprises our cultural tradition.

“Here in Ladakh, which borders Tibet, you also have great enthusiasm for our shared Buddhist traditions. And this makes me very happy. In my efforts to contribute to your efforts to preserve this Buddhist tradition, I have been able to give teachings here and I’m very glad about that. Thank you.”

The President of the LBA offered words of thanks. He expressed gratitude to His Holiness and to everyone from Spituk who had made the ground available and taken part in other aspects of organizing the event. The Spituk villagers performed the Shödöl Dance to conclude the celebrations. Finally, after eating lunch, His Holiness returned to Shewatsel Phodrang.

Festivities began with a song performed by Mipham Otsal celebrating His Holiness’s dedication to non-violence, compassion and harmony and his place as a pillar of Buddhism and peace in the world. A short sketch about His Holiness’s life followed rejoicing at his visits to Ladakh and reiterating the wish that he may come again and again. His Holiness was presented with mementos by Hon’ble CEC Tashi Gyalson, Executive Councilors, the Leader of the Opposition and Deputy Commissioner as tokens of gratitude from the people of Ladakh. He was then requested to address the gathering.

“I wish to thank you, my friends, people of Ladakh, for having organized this celebration. From here I can see the colossal statue of the Buddha at Stok. As far as I’m concerned, I’m a follower of the Buddha, our kind teacher. The essence of his teaching is non-violence, doing no harm to others, but being kind and compassionate towards them. I am a Bhikshu, a follower of the Buddha. Wherever I go, I tell people about the importance of non-violence. As a monk, a practitioner and a follower of the Buddha I consider non-violence and compassion to be his principal message.

“Today, there is growing interest in what the Buddha taught in many parts of the world, especially with regard to the workings of our mind and emotions. Of course, we talk about world peace, but peace in the world is dependent on individuals having peace of mind.

“Once I was in a large hall when I had a vision of the Buddha before me. He beckoned to me, so I approached him. He kindly patted me on the head and I was filled with mixed feelings of happiness and sadness. There and then I restated my determination to serve the Buddha Dharma with my body, speech and mind.

“The teaching of the Buddha is not just based on faith; it’s founded on logic and reason. This is true of his message of peace and not harming others. We need peace in the world. This is not just a matter of looking after one or two families, but of caring for all the people in the world. Therefore, I do my best to follow what the Buddha, our compassionate, kind teacher has advised. I consider it my responsibility to spread the message of non-violence as best I can.

“People have been very warm towards me here in Ladakh. They have made me welcome. I’ve come here in my monastic robes to talk about peace, not just peace in the world, but peace in our own lives, in our homes, remembering the kindness of the Buddha. I don’t have much else to say.

“As I told you earlier, I had a vision of the kind and compassionate Buddha as a result of which I try to do my best to serve him as well as I can.

“When we look at the world today, there is a tendency to resort to the use of force. We need to take more care to work to create a world free of violence. In your own lives, do your best not to do harm to others. We have to work for peace. This is part of my practice too. If each of us works to cultivate peace and non-violence wherever we are, there is some hope that we can achieve peace in the world. I feel that if we can do this, we’ll not only attain peace of mind in ourselves but we will create a positive atmosphere in the world around us.

“I’d like to thank everyone involved with organizing this gathering today. My life is dedicated to practising non-violence. This is what I try to let other people in the world know about. There is a growing concern about peace and non-violence in the world, which is very good. This is what we hope for and we have an obligation to work to achieve it. It is my prayer that we may create peace in the world. I urge all of you to do what you can to achieve it too. Once again, I’d like to thank you all—Tashi Delek.”

Following a joyful dance by 21 women, words of thanks were offered by Nominated Councilor Ven Kunchok Tsephel, which he concluded with the wish that His Holiness have a long life.

Finally, His Holiness joined his hosts, the organizers and other guests for lunch, after which he returned to Shewatsel Phodrang.

Once he had alighted from the golf cart and entered the pavilion, His Holiness first paid homage to the image of the Buddha behind the throne. Thiksé Rinpoché stepped forward to greet him. Before taking his seat, His Holiness walked to the front of the platform to survey the crowd and wave to them.

Prayers for His Holiness’s long life began with the ‘Prayer of the Three Continuums’. Tea and ceremonial sweet rice were served. Then, the Buddhas and bodhisattvas were invoked and offered ablutions. A mandala offering of one verse was offered.

The ritual to pray for His Holiness’s long life today was based on the ‘Prayer to the Sixteen Arhats or Sixteen Elders’, the liberated followers of the Buddha who have pledged to protect his teaching. It proceeded with the Seven Limb Offering. Tsog was offered and His Holiness took and ate a portion.

Representatives of the LBA and the LGA paid their respects to His Holiness. Thiksé Rinpoché made a mandala offering and presented him with representations of the Buddha’s body, speech and mind, monastic robes, an alms bowl filled with fruit and a monk’s staff. His Holiness raised each to his brow as a token of respect. Trays bearing representations of the eight auspicious symbols, the seven royal emblems and the eight auspicious substances were offered with the wish that His Holiness’s life may be extended.

‘The Song of Immortality—The Extensive Prayer for the Long Life of His Holiness the Dalai Lama’ by his two tutors was chanted as a substantial procession of local people bearing offerings passed in front of the platform. The prayer includes the following refrain:

We offer prayers with intense devotion
That Tenzin Gyatso, protector of the great land of snows,
May live for a hundred eons.
Pour on him your blessings
That his aspirations may be fulfilled.

His Holiness addressed the congregation.

“My Dharma brothers and sisters, what I wish to say is that local people of Ladakh and people from elsewhere, monastics and lay-people, have gathered here, with fervent devotion to offer these prayers for my long life. Tibetans and people of the Himalayan Region who follow the Tibetan Buddhist tradition have assembled here explicitly to offer these prayers that I may live long.

“As far as I am concerned, I was born in Dhomé, Amdo and moved to Central Tibet. All the people and deities of Tibet have put their trust in me with strong faith. So, I have been shouldering the responsibility to serve the people and gods of Tibet. I have lived my life under difficult circumstances and faced many challenges.”

At this point, an elderly man who came at the end of the procession of offerings came up to receive blessings and His Holiness burst into laughter because he was wearing two hats, one on top of another. The old man was followed by a Tibetan bearing the Tibetan flag, which he presented to His Holiness.

“Tibetan protector deities like Nechung Chögyal, the Great Dharma King, who are oath-bound have been with me as I served the Tibetan cause. The protector deities of Tibet have worked alongside human beings under Nechung’s leadership. In Tibet I lived primarily in the Potala Palace and at Norbulingka, the Summer Palace, from where I served the Tibetan people and the Tibetan tradition. I have borne responsibility for Tibet and Tibetan religion sincerely. Over all these years I have also invoked supramundane and mundane deities to support the Tibetan cause and these deities have done their best to help us.

And on my part, I have studied Buddhism with my tutors since I was a child. I began with Collected Topics, going on to study Mind and Awareness, logic, the Perfection of Wisdom, the view of the Middle Way (Madhyamaka), and Higher Knowledge (Abhidharma), although I am sceptical about some aspects. Anyway, I’ve studied the philosophy of the Middle Way as well as Logic and Epistemology, the nature of knowledge, which are excellent parts of our tradition.

“Then with regard to the inner science of mind, understanding the workings of our mind and emotions, today even modern scientists are keen to learn from our tradition.

“I lived in Tibet for more than two decades and faced many challenges. I met Chairman Mao Zedong in Beijing, where I learned that we have different ideologies and philosophical point of view. Because of the upheaval that took place in Tibet, I had to flee my homeland and have lived comfortably in exile in India ever since.

“I have been able to contribute to the preservation of the Buddha’s teaching and have been able to serve people from different parts of the world who approach me for advice. I have earned a reputation as a spiritual teacher. Whether they uphold religion or not, many people have admired what I’ve done.

“During my lifetime many people have put their faith in me directly or indirectly and I have prayed to be of benefit to them. So, I’d like to greet you all with Tashi Delek.

“Whatever I have been able to do in terms of mundane activities or spiritual teachings, you have gathered here to offer these prayers for my long life. Just as you have prayed that I may live long, I will also pray that your wishes may be fulfilled. I’d like to thank you all for making these prayers and offerings and I pray that your prayers may be accomplished with ease. Thank you and Tashi Delek.

“Something worth noting is the growing interest in Buddhism today in mainland China, which is one of the most populous countries in the world. In the past, they used to refer to me as a reactionary and so on, but I never hold a grudge or bear malicious thoughts against anyone.

“Historically, since the time of Songtsen Gampo, we have had strong ties with China. As the Chinese people continue to take an interest in Buddhism, it will naturally spread and I will be glad to contribute to this development as much as I can.

“Of course, I make cultivating the awakening mind of bodhichitta part of my daily practice. And in order to strengthen this practice I also meditate on emptiness. As the profound and vast teachings of the Buddha spread in the world, particularly in China, I am hopeful it will lead to peace and harmony in the world at large. I also hope that people will be able to live at ease in the Himalayan Region and that there will be peace and calm on the Indo-Tibet border. I believe this can be accomplished.

“You have gathered here with firm faith and devotion to offer these prayers for my long life and I will also pray with firm determination to live long.” At this point applause rippled through the audience.

There followed a musical interlude as first a group of Ladakhi singers and musicians and second a group from the local Tibetan Children’s Village (TCV) performed songs in celebration of His Holiness’s 90th birthday and praying that he may live long. The TCV group began their performance by making a pledge to cultivate a warm heart as a token of their gratitude to His Holiness.

As the prayers came to a conclusion the Sixteen Elders and the Kings of the Four Directions were invoked once more with a request that the Lama may live long and that the teachings may flourish. A final thanksgiving mandala offering was made by the Gaden Tripa, Jetsun Lobsang Dorjé Rinpoché, in gratitude to His Holiness for accepting the request to live long. Several auspicious prayers were said ending with the prayer for His Holiness’s long life in one verse.

In the heavenly realm of Tibet, surrounded by a chain of snow mountains,
The source of all happiness and help for beings
Is Tenzin Gyatso-Chenrezig in person-
May his life be secure for hundreds of aeons!

Prayers that were said after he had taken his seat included the ‘Prayer of the Three Continuums’, the ‘Heart Sutra’ and the following aspiration: ‘By whatever merit I may gain by listening to the teachings, May I become a Buddha to benefit all sentient beings’. Tea and sweet rice were distributed and a short mandala offering was made.

His Holiness began by recalling that he lost his own country, Tibet, but came into exile in India. Because he has since lived in the Himalayan Region, it’s a place close to his heart. He noted that the people of the region have a special link to Avalokiteshvara. He spoke of leaving the Norbulingka Palace, crossing the Kyichu river and ascending the pass out of the valley. I felt sad to be leaving but reflected that we are all the same as human beings. We all want to be happy and not to suffer. I felt that even if I had to go into exile, I’d still be able to share the teachings with others.

“Wherever I go in the Himalayan Region I find people to be faithful and devout—dedicated to spiritual practice. Although Tibetans have faced great difficulties and Chinese restrictions have become ever tighter, the peoples of the Himalayan Region have been our friends.

“As someone who has the blessings of Avalokitesvara and who cultivates bodhichitta and the correct view, I have been able to generate the awakening mind and insight into emptiness. This is something we all can do. We can develop these practices with enthusiasm. My main advice is to constantly remind yourselves of the awakening mind of bodhichitta and the view of emptiness. I do this myself every morning as soon as I wake up and I remain in meditation for some time on these principles. We’re talking about attaining enlightenment, the word for which in Tibetan is ‘jang-chub’. It consists of two syllables. The first, ‘jang’. means overcoming all faults and shortcomings, while ‘chub’ denotes becoming replete with every excellent attribute that can be attained.

“People are suffering all over the world. Regardless of whether we follow a religious practice or not, everybody wants to be happy and nobody wants to suffer. The root of suffering is two-fold: having a self-centred, self-cherishing attitude and misconceiving things as being independently existent. When I wake in the morning, I generate the awakening mind, the aspiration for enlightenment and by reflecting on certain lines from Chandrakirti’s ‘Entering into the Middle Way’, I meditate on emptiness. These two principles, the awakening mind and emptiness, are the core of the Buddha’s teaching.

“Not so long ago I had a vision of the Buddha before me. He looked up, saw me and beckoned me to him. He said a few words that invoked bodhichitta and emptiness, which made me very happy.

“As followers of the Buddha we should make cultivating the awakening mind and the view of emptiness our main practice. As devoted disciples you should remind yourselves of this on a day-to-day basis.”

His Holiness remarked that yesterday was Indian Independence Day. He expressed his admiration for India, suggesting that those of us who live here should be delighted at the freedom we enjoy here. We have the opportunity to make our lives meaningful, he added, by doing what we can to help other sentient beings. He noted that India is a land where many religious traditions flourish. It’s a place where harmony prevails. The essence of religious practice is to be kind and non-violent, doing no harm to others. Therefore, India should do what it can to establish peace in the world.

“A huge number of people have gathered here today,” His Holiness observed, “and I’d like to thank you all for coming. On my part, I was born near Kumbum in north-east Tibet but moved to Lhasa. I studied Buddhist philosophy with my tutors, which opened my eyes. I learned that everything in the world is like an illusion. Things appear to exist in a certain way, but that isn’t actually how they exist. I feel that I have made my life meaningful and what I’m saying to you is based on my own experience. Please keep in mind the importance of being warm-hearted and helping others.”

His Holiness turned to the ‘Eight Verses on Training the Mind” and read out the fourth verse: ‘When I see ill-natured people, overwhelmed by wrong deeds and pain, may I cherish them as something rare, as though I had found a treasure-trove.’ Geshé Langri Thangpa’s advice is that we should cherish other beings, even though they may be ill-natured, when we see them suffer.

The next verses say: ‘When someone out of envy does me wrong by insulting me and the like, may I accept defeat and offer the victory to them. Even if someone whom I have helped and in whom I have placed my hopes does great wrong by harming me, may I see them as an excellent spiritual friend.’ His Holiness clarified: “When other people criticize you, instead of being angry with them, you should check whether their criticism is valid. Check whether you have these faults or not. If you do, be grateful to them for pointing them out. Consider their criticism to be spiritual instruction.

The seventh verse reads: ‘In brief, directly or indirectly, may I give all help and joy to my mothers, and may I take all their harm and pain secretly and quietly upon myself.’

The final verse—‘May none of this ever be sullied by thoughts of the eight worldly concerns. May I see all things as illusions and, without attachment, gain freedom from bondage.’ His Holiness commented that the suffering we encounter in our lives is a result of our misconceptions. However, by seeing all things as illusions we can imagine our delusions dissolving into emptiness.

Next, His Holiness read through the ‘Song of the Four Mindfulnesses’. He listed the four mindfulnessess: mindfulness of the teacher, mindfulness of the altruistic aspiration to highest enlightenment, mindfulness of the body as a divine body and mindfulness of the view of emptiness.

In connection with the second mindfulness, he said we should understand that we face suffering because of our own unruly minds and the mental afflictions to which they give rise. We gain relief by reminding ourselves that our fathers and mothers, who protected us with kindness, are also suffering and bereft of happiness. ‘Forsaking desire and hatred, meditate on endearment and compassion, and, not letting your mind stray, place it within compassion.’ His Holiness declared that he consistently puts what this text advises into practice.

With regard to the fourth mindfulness—mindfulness of the view of emptiness—he said we need to understand that things appear to us as if they have some objective, independent existence, but they do not actually exist that way.

“In Tibet,” His Holiness continued, “we integrate the practice of Sutra with Tantra. In tantra we meditate on deity yoga, visualizing our body transformed into that of a deity. We also learn about the varying degrees of subtlety within our minds. We go beyond ordinary perception, which is based a coarse level of consciousness, to access and develop our more subtle mind—the luminous mind of clear light. This is the mind we employ to experience emptiness.

“The Buddhist tradition we preserved in Tibet was unique from a psychological point of view. In the practice of Highest Yoga Tantra we try to identify and use our subtle consciousness. Other traditions do not explain how to do this. Like them we cultivate the awakening mind and view of emptiness, but only in tantra do we cultivate the subtle and innate mind of clear light, transforming it into the path to enlightenment.

“If we can do that, the coarser levels of mind will subside and we can use the subtle mind to realize emptiness. This is something extraordinarily profound.

“I’m someone who was born in Amdo, who came to Lhasa and received teachings from my tutors. In addition to studying, I meditated on what I’d learned, so I was able to gain experience on the teachings.

“I’ve been able to come to this part of the Himalayan Region on this occasion and have been able to share the teachings with you who follow the same tradition as we do in Tibet. There have been many great masters in Tibet, extraordinary adepts—practise well and you may be able to become like them.

“We have an opportunity here and now to develop the awakening mind of bodhichitta and it would be good to do so. Think of becoming a Buddha for the sake of all sentient beings across the expanse of space. Please recite these lines after me:

I seek refuge in the Three Jewels;
Each and every wrongdoing I confess.
I rejoice in the virtues of all beings.
I take to heart the state of Buddhahood.

I go for refuge until I am enlightened
To the Buddha, the Dharma, and the Supreme Assembly,
In order to fulfil the aims of myself and others
I develop the awakening mind.

Having developed the aspiration for highest enlightenment,
I invite all sentient beings as my guests,
I shall enact the delightful supreme enlightening practices.
May I become a Buddha to benefit all sentient beings.”

His Holiness remarked that he had been able to give teachings about two texts of which he had received the transmission, as well as leading the ceremony for cultivating bodhichitta for which he has received the blessings that come from the lineage of lamas. He then gave an oral transmission of the mantras of Buddha Shakyamuni, Arya Tara, the Medicine Buddha, Manjushri, the Vajraguru, Jé Tsongkhapa and the Mig-tse-ma praise.

The event concluded with a thanksgiving mandala being offered to His Holiness and recitations of the ‘Prayer of the Words of Truth’ and the ‘King of Prayers’.

Smiling and waving, His Holiness saluted the gathering and returned to his residence.

After His Holiness had taken his seat members of the Reconstruction Committee reported to him that the old Temple had developed cracks due to flooding and heavy rain that could not be repaired. They showed him plans for the construction of a new temple. Hundreds of monastics and laypeople had gathered to witness the laying of the foundation stone and the unveiling of a commemorative plaque which read:

Laying the Foundation for Wisdom and Compassion
Reconstruction of the Chowkhang (Jokhang) Vihara, Leh, Ladakh

Beneath these two lines was written His Holiness’s long name—Jetsun Jampal Ngawang Lobsang Tenzin Gyatso—and today’s date.

His Holiness addressed the gathering:

“When I heard about the condition of the old Jokhang Temple, I thought that rebuilding it could provide unforeseen opportunities. Similarly, although Tibet was led for several centuries by members of the line of Dalai Lamas, it was only during my lifetime that we faced such devastation that we had to come into exile. This too provided unforeseen opportunities inasmuch as we have come to live in the land where Buddhism originated and where lived the Eight Indian Buddhist masters, such as Arya Nagarjuna, who were renowned as the ‘Six Ornaments and Two Sublime Ones.

“Today, we continue to maintain the time-tested and logically-proven Buddhist tradition that once spread in India. We have preserved this tradition through study, meditation and by applying it in our own lives. I don’t wish to boast, but as far as I’m concerned, previous Dalai Lamas served the Buddha’s teaching, and although I was born in Amdo, the northeastern region of Tibet, I moved to Lhasa where I could pursue my own Buddhist education in a traditional way. I was able to follow the triple process of study, reflection and meditation under the tutelage of my Tutors.

“Under their supervision I memorised the fundamental texts and studied their respective commentaries. At the same time, I was able to combine my studies with practice of the ‘Stages of the Path to Enlightenment’ (LamRim) and Mind Training (Lojong). I worked hard to integrate study with reflection and meditation.

“In the midst of the upheaval that took place in Tibet in 1959, I decided to flee Norbulingka and leave Lhasa. As we left, I thought about the Lhasa Jokhang and the images inside it. When we reached the pass out of the valley, I turned to take a last look at the city, praying that my departure would only be temporary and that I would be able to return again in the future.

“Since I left Lhasa there has been a steady increase in people around the world taking interest in Buddhism, particularly in Europe and America. I have been diligent in my efforts to serve them. Due to my karma and prayers made in the past I have been quite successful in contributing to the revival and preservation of the Buddha’s teachings, and I will continue to serve the Buddhadharma for many years to come. I pay homage to my Precious Tutor, Thupten Lungtok Namgyal Trinley—Ling Rinpoché—who principally educated me to understand the philosophical texts. I’m also grateful to my team of Debating Assistants with whom I learned to argue and reason.

“I have been able to introduce Buddhism to others even in my poor English. I’ve compared Buddhist understanding of the workings of our mind and emotions to modern scientific approaches to psychology and neuroscience. This is proving to be very beneficial. Indeed I have had good discussions with many scientists about human psychology.

“In short, I was born in Dhomey (Amdo), but grew up in Central Tibet. I received an education from my tutors and, after coming to India, continued to study texts about philosophy and meditation. In other words, I’ve done my best to share my understanding of Buddhism with others.

“The way we study classic Buddhist treatises is very good because it’s based on logical reasoning. Tantric rituals and the propitiation of Dharma Protectors using drums and cymbals may be very helpful, but what is really valuable is the study of the scriptures. And we should not simply depend on the authority of quotations from the scriptures alone. We must employ reason and logic in conjunction with an understanding of the workings of the mind and emotions.

"Having pulled down the old temple I really appreciate your determination to rebuild the Jokhang here. But the mere reconstruction of the temple building is nothing exceptional. The crucial thing is that it provides others with the facilities to study the Buddha’s teaching just as I have been able to do since I was a child.

“When you have completed the temple, you should ensure that it becomes a centre of learning, somewhere that people can study the logical and philosophical treatises, that will enable them to engage in dialectical debate, analysing and investigating Buddhist philosophy. I hope you will do that and I pray that you will be successful in doing so. Thank you.”

From the site of the Jokhang His Holiness drove to Choglamsar to consecrate a Dharma Centre built by the Ladakh Gonpa Association (LGA). There the LGA President welcomed him at the door. His Holiness entered the Dharma Centre Hall, which was packed to capacity, and paid his respect before carved wooden statues of the Buddha and Avalokiteshvara, and another of Guru Padmasambhava. Then, he sat down and the LGA President and others offered him a mandala of the universe as well as representations of the body, speech and mind of the Buddha. Among the prayers said was the one verse prayer for His Holiness’s long life:

In the pure realm of snow-capped mountain ranges
You are the source of all welfare and happiness
Tenzin Gyatso, Lord Avalokiteshvara,
May you live until the cycle of existence comes to an end.

Tea and sweet rice were served before His Holiness addressed the gathering.

“I have been able to visit you today because it’s conveniently on the way back to Shewatsel. I’m happy to greet all of you, my friends in the Dharma, including abbots, teachers and members of the Sangha.

“There are many religions in the world and in particular many religious traditions exist in India. However, Buddhism attracts special attention from scientists, especially psychologists and neuroscientists. Buddhism, as it has been preserved in Tibet, depends on rigorous study employing logic and reasoning. As a result, many scientists have discussed our tradition of logic and epistemology with me.

“Our tradition of Buddhism doesn’t focus on prayers and rituals but emphasizes the use of logic (pramana), the perfection of wisdom (prajnanparamita), the view of the Middle Way (Madhyamaka) and so forth.

“As far as I’m concerned, I left my birthplace when I was young and travelled to the Potala Palace where I began to study ‘Collected Topics’ and ‘Reason’ when I was five or six years old.

“Although Tibet was in contact with both China and India from the time of King Songtsen Gampo, it was King Trisong Deutsen who invited Shantarakshita to Tibet from India. Consequently, ours an authentic Buddhist tradition. I studied the classic texts although I didn’t pursue the ‘Treasury of Higher Knowledge’ (Abhidharmakosha) so thoroughly. I did study Vinaya, the Code of Monastic Discipline’ and logic.

“There was an established curriculum for the study of Buddhism in Tibet and I followed it. Eventually I sat for my Geshé Degree exams at the great monastic seats of learning, including Sera and Drepung. The examination culminated in a final exam during the Great Prayer Festival (Mönlam Chenmo), which was held at the Jokhang Temple in Lhasa before a gathering of monk-scholars from all three monastic institutions of Sera, Drepung and Ganden.

“Despite bearing the title Dalai Lama I was not just placed on a high throne, I had to study the classic treatises like any other monk. Studying them thoroughly and analyzing them in debate has stood me good stead in my discussions with modern scientists.

“From Takdrak Rinpoché I received numerous tantric empowerments and permissions. However, my principal philosophical teacher was Kyabjé Ling Rinpoché. I studied with him in the mornings and afternoons when he explained philosophy to me in great detail. He opened my eyes to the rich content of our Buddhist tradition. Later, when I met scientists, I was able to compare their explanations with what our texts say and I was able to learn a lot from them.

“I have urged not only monks but also nuns to study philosophy and learn how to debate. Nowadays, philosophy and debate are studied in many of the nunneries in Dharamsala, Mundgod and here in Ladakh. Study and debate mean that we don’t take the teaching for granted.

“When I was young, I had seven Debating Assistants, (Tsenzhabs), one from each of the seven major monasteries. I practised debate with them. When I sat for my final exam, I felt I had made my life meaningful. I didn’t just preside over ceremonies as Dalai Lama, I studied philosophy. No matter which sect they belong to, it is important that all our monks and nuns study the classic texts.

“Today, we see nuns debate during the Great Prayer Festival, which is a new development. The key point is that it’s very important to preserve the Dharma by studying it and practising meditation. This is why I have encouraged nuns and lay-people to study.

“As well as studying the Dharma, I encourage you to learn English in order that you can explain what the Buddha taught to as many different kinds of people as possible. Monastics should not only study but should be able to share their understanding with others.

“That’s all have to say today—thank you.”

His Holiness then drove the short distance back to Shewatsel where he stays.

The ‘Heart Sutra’ was recited in Tibetan, followed by the verse of salutation from the ‘Ornament for Clear Realization’. Then a mandala symbolizing the entire universe was offered, after which this verse was chanted:

May the sound of the great dharma drum
Dispel the misery of sentient beings.
May you live to give teachings
for inconceivable billions of aeons.

Before he started to teach, His Holiness thrilled the local people by putting on a Zanskari Lama’s hat, as if he was one of them. Applause rippled through the crowd.

“Today, in this region of India we have gathered for a Dharma discourse,” he began. “It’s my aim to give everyone an introduction to the teaching of the Buddha. In Tibet, the Land surrounded by Snow Mountains, Buddhism spread. But for the present we have lost our country. However, the complete teaching of the Buddha, that we preserved in Tibet, now prevails in the Himalayan Region. The teaching of the Buddha will flourish for a long time yet. In the West, where people are scientific minded, many are taking an interest in our traditions,

“Transforming the mind is not new to us, yet in other parts of the world there is a fresh interest in the teaching of the Buddha.

“When we say, “I take refuge in the Buddha ...” we should know what the word Buddha means. The first syllable of the Tibetan term ‘Sang-gyé’ indicates someone who has overcome all defilements that comprise destructive emotions and their residual stains. The second syllable represents seeing everything there is to be known, such as the Two Truths, clearly. The Buddha, therefore, is someone who has overcome all negativities and gained full and clear knowledge of everything to be known.

Chö, the Tibetan word for Dharma, indicates something that protects you. What does it protect you from? We should study and find out.

“The Buddha taught the Four Noble Truths to begin with and finally passed into parinirvana. In between, he gave extensive teachings. In due course, masters like Nagarjuna explained these teachings in the light of reason and logic.

“Buddhism was brought to Tibet during the reigns of Emperors Songtsen Gampo and Trisong Detsen. The latter invited Shantarakshita, Kamalashila and Guru Padmasambhava to Tibet who introduced and established the scriptural and realizational teachings of Sutra and Tantra.

“The Dharma has to do with training the mind. It’s not about building temples and stupas. It’s about transforming the mind. For example, if you can cultivate patience, you’ll be able to cope with problems and difficulties without feeling despondent. You’ll have the courage to follow the path the Buddha followed and taught.

“You’ll need to understand what suffering is and why it comes about. As I said, the teaching gives us the courage to face difficulties. In my own case, I’ve studied the Buddha’s teaching since I was a child due to the kindness of my teachers. To begin with I didn’t appreciate the purpose of the teachings, but as I grew up, I began to understand how practical and useful they were in my life. When I’ve been confronted by different challenges, my spiritual understanding has made a difference. Understanding the teaching helps you stay calm.

“My main practice is the twofold cultivation of the awakening mind of bodhichitta and the view of emptiness. I employ analysis to understand emptiness and I find it really helpful.

“What does the Buddha’s teaching involve? It provides an opportunity to transform your mind without allowing disturbing emotions to overwhelm you. What’s important is to study the teaching, understand and apply it.”

Indicating the collossal new statue of the Buddha below Karsha Monastery, His Holiness explained that when we see images of the Buddha, they should remind us to think about what he taught. “I was born far away in Amdo and came to Lhasa where I heard the teachings, thought about them and put them into practice. I believe that by practising the Buddha’s teaching we’ll not only transform our own minds, but will also be able to contribute to social harmony.

“We’ve gathered here in Zanskar not with any political motive, but, due to our faith and past prayers. We need to study, reflect and acquire the taste of the teaching. It’s not about external glamour. It’s about cultivating a calm, peaceful mind and inner strength. Our aim is to lead a meaningful life with peace of mind. If you study, you’ll gain conviction in the teaching. If you achieve insight on the basis of reason and logic, you’ll be able to transform your mind and achieve inner peace.

“Today, I’ve been asked to talk about the short text, the ‘Three Principles of the Path’. It begins by paying respects to the teachers and goes on: ‘I will explain as well as I am able the essence of all the teachings of the Conqueror, the path praised by the Conqueror's offspring, the entrance for the fortunate who desire liberation.’

“Verse three says, ‘Without a pure determination to be free there is no way to still

attraction to the pleasures of cyclic existence. Thus, from the outset seek a determination to be free. Verse four continues: Leisure and opportunity are difficult to find; there is no time to waste; reverse attraction to this life. Reverse attraction to future lives. Think repeatedly of the infallible effects of action and the misery of this world.’

“When you look at the world different people are attached to the joys of this life which are a source of suffering, aren’t they? When you have a serious determination to be free, your mind will be calm and you won’t try to harm others. In the various religions of the world, such as Christianity and Islam, when followers are sincere in their practice, there is peace where they live.

“This human existence has 18 special qualities. It’s an opportunity to study the teachings and live a meaningful life. If you don’t understand the teachings, they won’t help you achieve greater happiness for self and others.

“As verse three says: ‘Without a pure determination to be free there is no way to still attraction to the pleasures of cyclic existence. Thus, from the outset seek a determination to be free.’

“When I was a child, I had only a little sense of altruism towards others. Then my teachers, Ling Rinpoché and Trijang Rinpoché, taught me about it, I reflected on it and my sense of concern for others developed and grew. As a result, when I look back on my life now, I feel it has been meaningful.

“I’ve faced all sorts of challenges, but with the help of a determination to be free, the awakening mind and the correct view of emptiness I’ve remained steadfast in my determination to follow the Buddha’s teaching. When I see conflict in the world, my courage and wish to help others increases. It helps not to be depressed but to cultivate inner strength and loosen the grip of self-centredness.

“In the cycle of existence suffering arises everywhere as a result of different causes and conditions. When you see suffering you are prompted to develop a determination to be free. I observe that people want to be happy, but mostly they are occupied with the pleasures of this life. When I think about my own life, I recognize how good it is that I don’t have this kind of attachment. I am focused instead on working for the benefit of others.

“When you let your mind be tossed here and there by hatred and attachment, you’ll only face suffering and trouble. If you develop some degree of an altruistic awakening mind you can feel confident about this life and the next.

“As far as I’m concerned, I don’t wish to be boastful, but as soon as I wake up every morning, I reflect on the awakening mind of bodhichitta. It helps me develop the confidence to work for others’ welfare.

“As verse six says: ‘A determination to be free without a pure mind of enlightenment does not bring forth the perfect bliss of unsurpassed enlightenment; therefore, Bodhisattvas generate the excellent mind of enlightenment.’ Verses seven and eight outline how to generate such a mind: ‘Swept by the current of the four powerful rivers, tied by strong bonds of actions so hard to undo, caught in the iron net of the misconception of self, completely enveloped by the darkness of ignorance, born and reborn in boundless cyclic existence, ceaselessly tormented by the three miseries all beings, my mothers, are in this condition. Thinking of them I generate the mind of enlightenment.’

“Everyone else is like me in not wanting to suffer, but wanting to be happy. But through not understanding what causes suffering and what the causes of happiness are, we allow ourselves to be overwhelmed by the three poisons, greed, anger and delusion. When we familiarize our minds with bodhichitta and we see others suffering, we wish to work for their benefit by attaining enlightenment.

“This is reflected in the lines of verse eight: ‘Ceaselessly tormented by the three miseries all beings, my mothers, are in this condition. Thinking of them I generate the awakening mind.’

“As I’ve already said, ‘Everyone wants to be happy and not to suffer, but suffering befalls us while happiness seems to be so far away. Therefore, we need to think about working for the benefit of others who are our suffering mothers.’

“The reasons for developing the correct view are that as verse nine makes clear: ‘Though we may practise the determination to be free and the awakening mind, without wisdom, the realization of emptiness, we cannot cut the root of cyclic existence, therefore we strive to understand dependent arising.’

“Dependent means that whatever there is, whether external or internal, even up to the highest qualities of the Buddha, dependence does not deflect understanding of emptiness. Arising refers to how things are in terms of their causes and conditions—their conventionality.

“To work for happiness by creating the causes of happiness and conquering suffering by overcoming its causes, is very good. If you reflect on bodhichitta, which I do, as well as the view of emptiness, both of which I reflect on as soon as I wake up, you’ll find they really provide practical benefits. None of you here want suffering; you want to be happy. Suffering comes about because of our self-cherishing attitudes. To counter those we should try to cherish others as much as we can and weaken our self-centred attitudes.

“This is how to transform your mind by cultivating an altruistic attitude. I find this to be really helpful. Reflecting on and familiarizing your mind with cherishing others clearly brings about a transformation within. I urge you to do this as much as you can.

“As I have mentioned, I’ve trained my mind since I was a child and I’ve noticed that year by year my mind has changed. So, my dear Dharma friends, I urge you to develop the awakening mind. Bringing about change in your mind by familiarizing yourselves with these principles is quite natural. Since time without beginning, we have familiarized ourselves with attachment and hatred. If we are able to develop antidotes to these disturbing emotions, we will gradually be able to transform our own minds by diminishing our self-centredness and misconception of reality.

“Verses ten, eleven and twelve tell us that ‘One who sees the infallible cause and effect of all phenomena in cyclic existence and peace, and destroys all false perceptions, has entered the path which pleases the Buddha. Appearances are infallible dependent arising: emptiness is free of assertions. As long as these two understandings are seen as separate, you have not yet realized the intent of the Buddha. But when these two realizations are simultaneous and concurrent, from a mere sight of infallible dependent arising comes certain knowledge which completely destroys all modes of mental grasping. At that time the analysis of the profound view is complete.’

“The three principles of the path to transforming ourselves within are the determination to be free, the altruistic awakening mind and the correct view. I have worked to cultivate these and found them to be really helpful. There are increasing numbers of people interested in the teaching of the Buddha. We too are his followers and must do our best to share what we know for the well-being of the world. When you familiarize your mind with altruism, it will reduce the strength of your self-cherishing attitudes.”

Next His Holiness announced that he would lead a brief ceremony for developing the awakening mind of bodhichitta. To start with he advised all those present to recite the seven-limb prayer to collect merit and purification. He asked those present to repeat the following verses after him.

I seek refuge in the Three Jewels;
Each and every wrongdoing I confess.
I rejoice in the virtues of all beings.
I take to heart the state of Buddhahood.

I go for refuge until I am enlightened
To the Buddha, the Dharma, and the Supreme Assembly,
In order to fulfil the aims of myself and others
I develop the awakening mind.

Having developed the aspiration for highest enlightenment,
I invite all sentient beings as my guests,
I shall enact the delightful supreme enlightening practices.
May I become a Buddha to benefit all sentient beings.

In giving the oral transmission of the mantras of the Buddha, Avalokiteshvara, Manjushri, Arya Tara, the Medicine Buddha, Guru Rinpoché and finally the Mig-tse-ma invocation of Jé Tsongkhapa, he again asked the congregation to repeat after him.

His Holiness’s final words were that the three principles of the path are the supreme method for becoming a true follower of the Buddha.

A thanksgiving mandala was offered, followed by a prayer for His Holiness’s long life, the Words of Truth, an invocation to the guardian deities of Tibet, and verses of auspiciousness.

His Holiness thanked everyone who had taken part in organizing the occasion, as well as everyone who attended.

Lamas playing horns, drums and cymbals welcomed him as his car turned into the Kalachakra ground. First of all, he drove to the site of the proposed Zanskar Mönlam Chörten, where he viewed a model that revealed a hemispherical stupa in the Indian style. An explanatory poster showed that the structure will include a library, museum and gallery, administrative offices, auditorium, handicraft centre and so forth. His Holiness unveiled a brass plaque describing the project, and laid the foundation stone with a mason’s trowel. Standing in the shade of a golden umbrella, he recited words of blessing and tossed grain into the air praying for the success of the project.

He then drove to the Kalachakra temple. As he was doing so, two groups were engaged in spirited debate. On one side was a collection of schoolchildren, while on the other was a group of Zanskari women in full local costume.

His Holiness took his seat before the throne. To his right sat the Sharpa Chöjé Rinpoché, Thamthog Rinpoché, Abbot of Namgyal Monastery, the Abbot of Ganden Jangtsé Monastery and the young reincarnations of Lhagyal Rinpoché.

Then began prayers for His Holiness’s long life offered by the people of Zanskar, organized by the Zanskar Buddhist Association, the Zanskar Gompa Association and the organizers of the Great Summer Debate. The ritual started with verses for taking refuge in the Three Jewels. Requests were made to the Enlightened Ones to grant the master long life. A mandala was offered. The Chant-master commenced the Invocation of the 16 Arhats, which formed the basis of today’s ritual. It included the refrain, “Grant your blessings that the life of our teacher may be secure.”

The 16 Arhats or Elders are beings who have pledged to protect the teachings of the Buddha. The first to be invoked was Angala who is said to reside on Mount Kailash.

As verses declared, “In order that our master live long and continue to teach we make this offering,” His Holiness was offered an elaborate mandala, traditional gifts of monastic robes, a monk’s staff, fruit and so forth, as well as the eight auspicious symbols the seven emblems of royalty and the eight auspicious substances.

Local dignitaries and donors stepped up to pay their respects to His Holiness and receive his blessings. A procession of local people bearing a variety of offerings filed before and round the temple, the last in the line being an elderly man bearing a Tibetan flag aloft.

Requests continued to be made. “Great helmsman of peace in the world, may you live a hundred aeons. You, emanation of Avalokiteshvara, embodiment of great compassion, please live long for the benefit of all beings in the six realms of existence. Lamp of peace in world, may you live long. The devout pray to you from the depth of their hearts. May the life of our teacher be secure and may the teachings flourish and spread.”

The Sixteen Arhats and the Four Directional Protectors were invoked once more. In addition to Angala, they are Pindolabharadvaja, Kanakavatsa, Kanaka, Subinda, Bakula, Bhadra, Kalika, Vajraputra, Shvapaka, Panthaka, Rahula, Nagasena, Vanavaasi, Ajita, and Culapanthaka.

Requests were made to the Elder, Ajita, who dwells in the crystal forest in front of Sage Mountain surrounded by 100 Arhats. He is requested: “May the life of our teacher be secure and may the teachings flourish and spread.” The Elders Kalika and Vanavaasi were invoked: “Grant your blessings that our teacher may live long and that the teachings may flourish and spread. May there be the auspiciousness of the great Elders.”

Dedication prayers were chanted, followed by the Prayer of the Words of Truth.

Next His Holiness addressed the gathering. “Today, in this auspicious land you have made an extensive long-life offering to me. I will live long for the benefit of beings and the teachings of the Buddha. So far, when I was in Tibet or when I visited China, Mongolia and the Trans-Himalayan Region and many other places, people refered to me as the Victorious Tenzin Gyatso, the Dalai Lama out of their firm faith and unwavering devotion. Many of these people have prayed for my long life.

“In this life I’ve been born a Tibetan. I grew up in Tibet. Although I’ve not been able to do things that would satisfy me, in this Trans-Himalayan Region everyone, men and women, monastics and laity, young and old, has placed their trust in me from the depths of their hearts. They have also made prayers for the flourishing of the teachings of the Buddha.

“Here too you have conducted a ritual for my long life. People of the Trans-Himalayan Regions who abide on the borders of Tibet have unwavering faith in me. But not only here, in the West too, where people are not traditionally Buddhist, there are people who have faith in the teaching of the Buddha based on a sound understanding of what he taught. Many of these progressive intellectuals admire me, the Dalai Lama. This is something special; it’s unusual.

“In the Tibetan tradition Lamas sit on a high throne and people pay homage to them. In the West, however, people are scientific minded. Their admiration is not based just on faith but on understanding the teaching of the Buddha. They don’t say, this is my Lama, this is what he says, and follow it merely out of faith.

“As far as I am concerned, I have tried to be sincere, working for the benefit of the teaching of the Buddha in general and our various spiritual traditions, as well as sentient beings. Consequently, there are people who sincerely appreciate what I say and have faith in it.

“So, in this very auspicious place, many devout people have gathered and made prayers for me to live long. As a result of your sincere devotion, may this prayer for my long life be fulfilled.

“You people of Zanskar and I have had strong connections for many years now. I hold the title of Dalai Lama but I have studied logic and reasoning, epistemology, (pramana) since I was a child. I’ve also studied the Perfection of Wisdom, as well as Madhyamaka and other sciences. Finally, I sat for my Geshé Lharam degree in Lhasa during the Great Prayer Festival (Mönlam Chenmo). Since then, I have worked wholeheartedly to serve the teaching of the Buddha in addition to sentient beings.

“When I visited China in 1954, I became quite close to Mao Zedong. Once he told me that religion is poison and in my mind I felt it was a foolish thing to say. Within religion, the Buddhist tradition that we follow, which is a combination of Sutra and Tantra, takes a quite scientific approach. This is why scientists come to me and we hold discussions about emotions, mind and emotions. Buddhism has an intellectual aspect to it which we can demonstrate through reason and logic.

“Since I was a child, I have studied in this tradition and I feel a sense of gratitude to my teachers when I recall their qualities of body, speech and mind.

“This Buddhist tradition we uphold is based on reason. A number of devotees have gathered here and with single-pointed faith and commitment have prayed for my long life. From my side I feel I will live for many more years yet. There have been prophecies about how long I will live, as well as indications in my dreams.

“So far, I have done my best to serve the Buddhadharma and beings. I have also worked for peace and non-violence in the world. This has been my single-pointed practice for the good of humanity. And it seems that local spirits and deities appreciate what I’ve been doing.

“You have made prayers from the depths of your hearts for me to live for several decades more. I have made quite a good contribution to the teaching of the Buddha and to the world at large. I have shared the teachings of the Buddha with modern scientists through my own scientific outlook. They admire what I have had to tell them.

“The Buddha has been very kind to us. His teaching has been explained by masters such as Nagarjuna, Asanga and so forth, as well as by incomparable masters of the various traditions we have had in Tibet. We pray that this complete teaching of the Buddha, comprising Sutra and Tantra traditions, may long endure so that it can be of help to the beings of this world. Thank you, everyone.”

His Holiness walked to the Padum People’s Palace (Padum Mimang Phodrang) nearby, where he had lunch and afterwards drove back to the Karsha Phodrang.

He then climbed into a car for the drive up to the new Karsha Phodrang (KarGön Palace). The road from the helipad as far as the Duzin Phodrang and then from the bridge over the Suru River and up to the new Phodrang was lined by thousands of people in their finery. Their joyful faces reflected their elation that His Holiness was among them once more and that they were able to see him as he passed. He smiled and waved in return. Yesterday, members of the public were seen weeping with disappointment that His Holiness had been unable to come. Today, they wept with joy that he had arrived.

While His Holiness was driving up to the new Phodrang, Chief Executive Councilor of the Ladakh Autonomous Hill Development Council, Tashi Gyalson, reached the temple. He paid his respects to the Tulkus before taking his own seat.

The sound of horns, drums and cymbals announced His Holiness’s arrival at the Karsha Phodrang. He was greeted at the door by the Abbot of Karsha Monastery and a representative of the Muslim community. He walked to his chair before the throne. To his right sat Thiksey Rinpoché, the Sharpa Chöjé Rinpoché and Lhagyal Tulku, while to his left sat Thamtog Rinpoché, Abbot of Namgyal Monastery.

A verse of welcome was recited:

May the sound of the great Dharma drum
Dispel the sufferings of sentient beings
May you live for an inconceivable 100 aeons
And turn the Wheel of Dharma

In the heavenly Snow Land of Tibet.
You are the source of all good and happiness,
May Tenzin Gyatso, Lord Avalokiteshvara,
Remain until the cycle of existence comes to an end.

Chair of the Organizing Committee of the Summer Mega Symposium, Geshé Losang Tsephel opened the proceedings: “With these verses of salutation to His Holiness the Dalai Lama, we pay our respects to him, expressing our gratitude to him for gracing this occasion with his presence. I also pay respects to Shartsé Chöjé Rinpoché, Thiksey Rinpoché, Namgyal Abbot Thamthog Rinpoché, the Kargil DC, Rakesh Kumar, CEC Tashi Gyalson and other dignitaries.

“Monasteries, nunneries and schools in Zanskar and Ladakh have taken to heart His Holiness’s advice not to leave the classic texts on the shelf unread, but to study and investigate them. This Summer Mega Symposium (Great Summer Debate) is part of that project. Focusing on this Symposium has been very beneficial for the people of Ladakh.

“His Holiness has told us that the people of the Himalayan Region have a special responsibility to keep the Buddhism of Tibet alive. Buddhist teachings have not only benefited Buddhists, but also those who simply seek happiness in this life. Their benefit extends beyond the monastic setting to include schools. Monks and nuns from Ladakh, Zanskar, Lahaul & Spiti, Kinnaur and so forth, as well as children from 27 schools are participating in this symposium at Karsha Monastery. Schoolchildren now routinely learn about ‘mind and awareness’ as well as ‘logic and reasoning’, which have become part of their mainstream curriculum.

“In short, the influence of this Summer Symposium not only affects schoolchildren positively, it creates opportunities for people of different faiths to hold discussions with one another. It is an opportunity to spread education.

“We presented our plans to His Holiness in Dharamsala. He gave us his consent and support, for which we are grateful. The Kargil DC and the CEC of the LAHDC have also been clear in their support. On behalf of the organizers, I would like to thank everyone who has given us help. I pray that His Holiness may live long and that his wishes may be fulfilled. May peace and happiness prevail throughout the world.”

The Kargil DC, Mr Rakesh Kumar, addressed the gathering. He paid respects to His Holiness and the various guests and congratulated the organizers and participants in the symposium. He sought His Holiness’s blessings for the peace and prosperity of the people of Ladakh.

Schoolchildren demonstrated how they have learned to debate. They began by reciting the verse of salutation from Nagarjuna’s ‘Root Wisdom’ and a verse of homage to His Holiness. They then recited Chapter 18 of ‘Root Wisdom’ from memory. They discussed how an altruistic attitude, the wish to help others, is the source of all happiness. They concluded with the clear assertion that an altruistic attitude can be learned about, cultivated and put into practice.

Another group discussed universals and specifics in the context of valid cognition.

Guests and organizers came forward to receive His Holiness’s blessings.

The moderator announced that the root teacher of us all, the Champion of World Peace would now be requested to address the gathering.

His Holiness began: “I left my native place in Amdo and came to Lhasa where I studied for some years. I gave public talks in Tibet and visited the great monastic seats, the centres of learning, around Lhasa.

“The Chinese Communists have taken away not only our political rights; they have also sought control of our spiritual traditions. When I was in Beijing in 1954 Mao mentioned to me that religion is poison. I believe he was sincere according to his own way of thinking, although I said nothing in return, but in my own mind I realized he was hostile to the Dharma.

“The Chinese Communist policy is that religious tradition is no more than blind faith and so deserves to be destroyed. They consider the Dharma with animosity. However, the teaching of the Buddha we uphold that combines study, reflection and meditation. The study of the great treatises in the light of logic and reason is something wonderful.

“I learned about Buddhist philosophy and logic, as well as ‘mind and awareness’, from my childhood. Being able to think about the Buddha’s teaching is invaluable. It was explained to me in terms of logic and reason. Later, I discovered that even modern scientists found our logical approach, derived as it is from the Nalanda Tradition, attractive and interesting.

“Unlike other religions that are based more on faith, in our tradition of Buddhism we place emphasis on logic and reasoning. These tools are immensely important and can help us improve our understanding of almost any topic. We don’t just take for granted what previous masters have taught.

“Because we place special emphasis on logic and reason in the way we teach and study Buddhism, Chinese Communist authorities have imposed specific restrictions on our traditions. As a result, there has been a decline and destruction of Buddhist teachings in Tibet. However, in exile we have been able to keep our traditions alive and our efforts have received substantial support from the government and people of India.

“As far as I’m concerned, I studied the classic texts and took exams for my Geshé degree. One of my most important teachers was a Mongolian master named Ngodrup Tsognyi who helped me understand the philosophy of the Middle Way. Debate with people like him enabled me to gain a good understanding of the teachings. On the basis of my own experience, I’ve learned how beneficial engaging in debate can be. It’s an approach that allows us to really use our intelligence.

“There may be times when we have to interpret what the Buddha taught. This is good. It broadens our understanding. We Tibetans in exile are a relatively small group, but because we take a logical approach, we have been able to preserve our traditions. Here in Zanskar, at this critical time, these traditions are being preserved through logic and reason—that’s all I have to say, thank you.”

Children from the Rainbow School sang the following lines and danced to the beat of a drum:

How fortunate we are to have the Wish-fulfilling Jewel here at the new Karsha Phodrang. Although you are 90 years old, you do your best. You have visited and stayed with us several times and we all have the good fortune to see you, Your Holiness. Just having the good fortune to hear Tenzin Gyatso, the Dalai Lama, our eyes fill with tears of joy. We are so fortunate to have His Holiness among us even though he is now 90 years old—thank you for coming to inaugurate this Palace.

Groups of Zanskari women in their best clothes and ornaments, some wearing tie-dyed sashes over their robes, others adorned by elaborate head-dresses decorated with turquoise and coral, performed poignant songs as they danced.

The chief organizer was called upon to deliver words of thanks. He paid homage to the Buddha who, moved by compassion dispelled wrong views. He gave an account of the costs involved in establishing the Karsha Phodrang and the funds that were raised to meet them. He thanked everyone present for coming, reserving his greatest gratitude for His Holiness, who stood up and made his way to the lift that would carry him up to his quarters at the top of the new building.

After a brief welcoming ceremony, His Holiness and his entourage began the nine-kilometre journey to Shewatsel Phodrang. Jubilant people lined the road all the way—Ladakhis, Tibetans and people from elsewhere. Jeeploads of costumed dancers and monk musicians drove in front. In places the crowds were several rows deep. They held flowers, silk scarves and incense in their hands. Others held umbrellas against the fierce sun. Many sang and danced as His Holiness passed. In addition to Buddhists, boys and girls from Muslim schools greeted His Holiness. A surprising number of young people shed tears of joy to see His Holiness as he passed.

At Shewatsel Phodrang His Holiness was greeted by monks and nuns chanting and playing horns, drums and cymbals. At the door to the palace groups of traditional Ladakhi drummers beat out a welcome.

As His Holiness stepped out of the car Thiksey Rinpoché was there to greet him and lead him to the throne inside. The hall was full. Monastics sat to His Holiness’s right while laypeople sat to his left. His Holiness lost no time in addressing the gathering.

“The Buddhism we have in Tibet is something which can be explained scientifically and is practical in terms of meditation practice. So, the Buddhist tradition of Tibet can withstand rigorous testing just as gold is tested by burning, cutting and polishing.

“Scientists don’t make any assertions about past or future lives, nor do they talk about liberation, but they recognize that people who practise Tibetan Buddhism stay calm. Their minds are not disrupted by destructive emotions. If you want to look at Tibetan Buddhism in terms of liberation, there is a long way to go, but if you practise it well, you’ll be calm and engage with others in an affectionate, friendly way.

“I observe Tibetan Buddhism in my own life and have found it very useful. Many of my friends, scientists among them, also recognize the value of our Buddhist traditions.

“People who don’t know what the Dharma really is usually focus on reciting mantras and performing rituals. That’s not the real practice of Dharma. The real practice is to subdue your unruly mind. It’s about transforming your mind so that you’re able to weaken the destructive emotions in order to benefit of all mother sentient beings. Like you they want to be happy and don’t want to suffer. Such beings help us cultivate compassion for others.

“As far as I’m concerned, as soon as I wake up in the morning, I reflect on bodhichitta and emptiness, which really helps me avert attachment and anger, which are untamed states of mind.

“It would be good if you too could all work on those factors that undermine the destructive emotions of attachment and anger by implementing the unique teaching of Buddhism as preserved in our tradition. That is what I try to do.

“I began the memorization and study of philosophical treatises in my childhood. As I grew older and faced all kinds of challenges, I found that what I had learned then included an extremely practical approach to countering the destructive emotions. When I appeared for my Geshé Degree Examination at the various monastic universities around Lhasa and I debated with very skilled Geshés, I realised how effective dialectics and debate are in the study of Buddhism.

“What was crucial for me was not to sit on a high throne as a Tulku, but to debate with the ordinary monks by sitting together with them in the debating courtyard. This is how I shared their spiritual education. Sitting on a high throne, pretending to be a holy Lama is a mistake.

“In my own case, I did not remain idle and aloof. During my examinations I sometimes sat down and answered questions put to me, but also took my turn to pose questions too. I found debate highly effective for my studies. It sharpened my mind and led me to discern reality correctly.

“I had eight Debate Assistants, some of whom were excellent scholars that I found hard to defeat. Unless I had prepared well and thought the topics through before debating with them, it was very difficult to come up with effective questions to dislodge their position in debate. However, the Debate Assistant from Deyang Monastery was one I could outdo and sometimes I fooled him, while at others I bullied him.

“The other Debate Assistants from Losel Ling, Gomang, and Sera represented a challenge in debate and I had to be really well prepared when I debated with them. In fact, Sera and Drepung were well-known for their debate skills, while Ganden monks were fewer in number and were nicknamed ‘Renunciant Hill Retreatants’. The Sera and Drepung scholars were excellent, demonstrating how essential debate is in our study of Buddhist philosophy.

“Of course, in the trans-Himalayan belt you have faith and interest in the Tibetan Buddhist tradition. However, it’s also important for you study the teaching through debate, which is based on the treatise on logic and epistemology, the nature of knowledge, so that you can uproot misconceptions. This is what I did when I was young.

“We have a Tibetan custom of studying both the Middle Way (Madhyamaka) and logic (Pramana) together. This is a unique, useful approach derived from the Nalanda Tradition. I threw myself wholeheartedly into studying both these two.

“I know you people in the trans-Himalayan belt already have well-established educational institutions, but there is always room to improve. I recommend you learn about the Middle Way and logic from your teachers and then exercise what you’ve learned in debate with each other.”

His Holiness alluded to the destruction the Chinese authorities have wrought upon the traditions of studying the great treatises in Tibet. He stressed the importance of scholars from the Himalayan region working to keep these traditions of study alive. He recalled how the chaos in Tibet in 1959 meant he couldn’t stay and had to flee. Since then, he said, the Government of India has been immensely supportive of and has extended tremendous assistance to Tibetans. He reiterated how great learning traditions that could not continue in Tibet have been re-established in centres of learning in India.

“The precious traditions that we can learn and implement in daily life,” he continued, “have declined in Tibet. Those who fled to India have had the responsibility of preserving these traditions. In Tibet many experienced harsh Chinese treatment, so here in the freedom of India we must do whatever we can to preserve these precious traditions.

“In the past we had great practitioners who familiarized themselves with these transformative traditions. This is now very difficult to do in Tibet, which is why it is so important that you people of the trans-Himalayan belt should uphold these traditions.

“I studied hard when I was young and toured the monastic centres of learning to debate with the scholars there during the Great Prayer Festival (Mönlam Chenmo). A lot of Geshés were keen to debate with me, and I am grateful that I was able to debate with them. When I reflect now on what I learned during my debate tour in Lhasa, I feel my life has been meaningful.

“The night I left Norbulingka in 1959 I did a lot of investigation including consulting the Nechung Oracle and doing divinations. I decided to go. We crossed the river running through Lhasa and climbed the pass. From there I looked back at the city where the Chinese authorities had imposed such tight controls that citizens were under great pressure and stress. I felt sad that whereas in the past Lhasa had been a great place to study and learn from the great treatises, it was no more.

“But it’s useless to stay sad. Instead we have to do something. When I reached the Tibetan border with India, I decided I would have to put all my effort into building institutions that would preserve what we used to have. We have done quite well.

“In China, the political situation is not stable, but interest in Buddhism is growing. I have received many messages inviting me to visit China, but I feel it would be difficult to teach about Buddhism in a country where there is no freedom—I feel it’s more effective to teach about Buddhism in India.

“You people of the Himalayan region share a religion and culture with us, especially our language and literature. I have done all I can to revive and strengthen the bonds between us.”

With that His Holiness retired to his quarters for the day.

Thank you for your warm greetings on my 90th birthday. I very much appreciate your kind gesture.

The 90th birthday is conventionally considered an important milestone in one’s life. I have dedicated myself to spreading the message of compassion and kindness, which I believe is the basis for peace and happiness in this world, and will continue doing so.

As I often tell my friends and well-wishers, I would request you to join me in this effort, to be warm-hearted and to lead a meaningful life in the service of others; that will be the best birthday gift to me.

I feel my life has been of some benefit to people across the world, and I dedicate the rest of my time to the service of others.

Thank you and with my good wishes,

Dalai Lama

10 July 2025