tag:blogger.com,1999:blog-35355321085753903482024-03-10T20:23:56.187-07:00བདེན་པའི་སྐྱ་རེངས། Denpai KyarengUnknownnoreply@blogger.comBlogger149125tag:blogger.com,1999:blog-3535532108575390348.post-88742074721429532022023-12-05T01:50:00.000-08:002023-12-05T01:50:06.051-08:00Tibet and Mongolia<p> </p><p align="center" class="MsoNormal" style="line-height: 115%; text-align: center;"><b><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Tibet
and Mongolia`s historical, political, and religious ties, and the Treaty of
1913<o:p></o:p></span></b></p>
<p align="center" class="MsoNormal" style="line-height: 115%; text-align: center;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Dr.
Arya Tsewang Gyalpo*<o:p></o:p></span></p><p align="center" class="MsoNormal" style="line-height: 115%; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgNEQdWN-6eUmbaOYInVBkcyTJ_1aCkmXPyLqao9-r7d1K--ldnq78wd8HSBML1DNxcODEfpQgr24YMSTdnXKRLqc2vl5jrf7uSM4enON_Xu0wTfJCmdEoV8DF2y8FdquVwqGjQF_8VUZX5dDCmYLXhMTf-O9yYMh0YWEx0qydOF_O9qcKHBM3LEALv9ZA" style="font-family: Garamond, serif; font-size: 14pt; margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="334" data-original-width="626" height="311" src="https://blogger.googleusercontent.com/img/a/AVvXsEgNEQdWN-6eUmbaOYInVBkcyTJ_1aCkmXPyLqao9-r7d1K--ldnq78wd8HSBML1DNxcODEfpQgr24YMSTdnXKRLqc2vl5jrf7uSM4enON_Xu0wTfJCmdEoV8DF2y8FdquVwqGjQF_8VUZX5dDCmYLXhMTf-O9yYMh0YWEx0qydOF_O9qcKHBM3LEALv9ZA=w475-h311" width="475" /></a></p><p align="center" class="MsoNormal" style="line-height: 115%; text-align: center;"><span style="font-family: Garamond, serif; font-size: 12pt;">Tibeto-Mongol
Friendship Alliance Treaty was signed on February 13, 1913, at Ulan Bator.</span></p>
<p align="center" class="MsoNormal" style="line-height: 115%; text-align: center;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;">Photo:
Lungta Spring 2013, Amnye Machen, Dharamsala<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><b><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Abstract:</span></b><span lang="EN-US" style="font-family: Garamond, serif; font-size: 14pt; line-height: 115%;">
Tibet and Mongolia had close historical and religious ties since the times of
Genghis Khan who conquered nearly the whole of Asia and Eastern Europe in the
13th century. Tibetan Lamas and the descendants of Genghis Khan developed a
unique relationship of "Cho-yon", priest-patron, where the Mongol's
military power protected Tibet from internal and external attacks and the
Tibetan Lamas gave the Mongol chiefs moral and spiritual legitimacy to rule. Later,
this priest-patron relationship continued with the Manchu Qing dynasty too. However,
at the turn of the century, both Tibet and Mongolia became pawns of the Great Game
of the Anglo-Russian rivalry in Asia and the Chinese invasion. Today, we have
an independent Mongolia on one side, and Tibet and Southern Mongolia on the other
under Chinese occupation. Through systematic suppression of information and
distortion of history, China continues to claim sovereignty over Tibet and Southern
Mongolia. This paper will examine Tibet-Mongol's historical, political, and
religious ties to challenge the Chinese false claims and resurrect the 1913 Tibeto-Mongolian
Treaty of Friendship and Alliance, the real aspiration of the two nations.</span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><b><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Tibet
and Mongolia</span></b></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Tibet and Mongolia
existed as independent nations with unique civilizations, languages, and
cultures of their own. They were once strong military powers who later adopted
the path of peace and non-violence. What was Tibet in the 7th to 9th century, was
Mongolia in the 12th to 14th century. Although Mongol Khans ruled the eastern
empire, including China, under the Yuan Dynasty directly, it left Tibet to the
Tibetans. The two shared a unique system of governance, politico-religious
theocracy, based on the Buddhist principle of reincarnation of the Dalai Lama
and the Khuthugtu Jetsundampa. The system is still alive and respected, albeit
in a different form. <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><b><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Early Tibetan
Military Power</span></b></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Tibet was once a military
power in central Asia in the 7th to 9th centuries. Emperor Srongtsan Gampo
(569-650 AD), who united the disarrayed Tibetan princely states, marched the
Tibetan army far east into the Chinese territory and claimed the hand of
Princess Wencheng Kungchu, and the Tang emperor Taitsung had to acquiesce.<a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[1]</span></span><!--[endif]--></span></span></a> To the
South, the Tibetan army got into the Indian border to subdue King Arjuna in
Bihar for suppressing the Buddhist religion and for harassing the Chinese
goodwill mission<a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[2]</span></span><!--[endif]--></span></span></a>.
The Tibetan Emperor helped restore King Narendradeva's reign in Nepal. To the North,
the Tibetan army went as far as the Tarim basin and captured the four garrisons
of Anhsi, present-day East Turkistan<a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[3]</span></span><!--[endif]--></span></span></a>. During
the time of Emperor Trisrong Deutsan and Emperor Triralpachen in the 8th and
9th centuries, Tibetan military power was at its peak. In 763, Tibetan troops
raided the Chinese capital Changan, present-day Xian, and installed a new emperor,
Ta-she.<a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[4]</span></span><!--[endif]--></span></span></a> In 778,
Tibetans helped Siamese King Imoshun in fighting the Chinese aggression in the
region. In 790 Trisrong Deutsan's army recaptured the four garrisons of Anhsi
or Anxi and the area around a lake in the north of Oxus River, present-day Amu
Darya in Uzbekistan and Tajikistan, which came to be known as Al-Tubbat, a
little Tibetan lake.<a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[5]</span></span><!--[endif]--></span></span></a> During
Triralpachen's time in 821, a peace treaty initiated by the Buddhist monks in
Tibet and China was made and the contents of the treaty were inscribed on three
pillars erected one at the Chinese capital Xian, one at Tibet-China border
Gongumeru, and one in Lhasa, the capital city of Tibet. <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">The Tibetan emperors, who
united Tibet and sought hegemony beyond borders, saw the need to enrich the moral
and spiritual side of the Tibetan empire. Emperor Trisrong Deutsan invited
Indian Saint Shantarakshita and Tantric Guru Padmasambhava to teach Buddhism in
Tibet. This was followed by the visits of many Indian masters to Tibet and
Tibetans to India and Buddhism began to get firmly established in Tibet through
royal patronage. However, Wudum Tsanpo, the 43rd Emperor of Tibet, was against
this too much influence of religion which he felt was weakening the country and
making it precarious to foreign invaders. But his unpopular policy to suppress
religious institutions got him assassinated in 842 and thus started the
disintegration of Tibet and the land remained without central leadership for
about 400 years until the emergence of Sakya Lama's rule with the help of
Mongols in the 13th century.</span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><b><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Buddhism
in Tibet</span></b></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Tibet around that time
was without a unified central leadership. There were regional power struggles
among the small hegemonies and warring chieftains. But this period gave Tibet
and the Tibetans a good time to interact with India and Nepal and Buddhism
began to bloom in Tibet. With the complete burning and destruction of Nalanda
and Vikramshila universities in 1193 AD, Buddhism gradually died in the land of
its birth. Fortunately, the teachings found a safe haven in Tibet, where the
major Indian texts were translated into the Tibetan language. Buddhism
flourished in Tibet and played an important role in maintaining peace among the
warring nations of Mongolia, Manchu, Nepal, and China.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><b><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Mongols`
Conquest</span></b></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Mongols under the
leadership of Genghis Khan rose in power in the 12th century and by the next
century, most of Asia and Eastern Europe came under Mongolian domination.
Mongols established five Khanates to rule the country and the conquered
territories: Mongol Qipchag Khanate in Russia and Europe; Ilkhanate in Persia,
present-day Iran, Iraq, Turkey, etc.; Chagatai Khanate in the area around
present-day Afghanistan, Pakistan, Kirghizstan; Ogedei Khanate in the area around
the Mongol homeland; and the Yuan Empire in present-day China, Burma, and Korea
in the east.<a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[6]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">Godan Khan, a grandson of
Genghis Khan who attacked Tibet in 1240, later realized that the Mongol empire was
strong but it lacked the deep moral and spiritual hallow of Tibet. His audience
with Sakya Pandita Kunga Gyaltsan of Tibet in 1247 at Liangzhou opened Mongolia
to Buddhism. Later, Kublai Khan, who founded the Yuan dynasty in 1271, further
promoted Buddhism in Mongolia with Sakya Phagpa of Tibet as his teacher. China`s
Sung Dynasty came under the Yuan Dynasty in 1279, which was a Mongolian dynasty.
Therefore, the Chinese claim on Tibet and Southern Mongolia based on the Yuan Dynasty`s
conquest is irrelevant and a gross distortion of history. If this logic is to
work, then Mongols have a far better reason to claim China and Tibet.</span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">In the later part of the
Yuan regime, its grip on power and administration began to wane due to internal
feuds, corruption, and discriminatory policy. Ultimately, the peasants' Red
Turban Rebellions (1351-1368) toppled the Yuan regime and the Chinese Ming
dynasty took over in 1368. The Mongol Yuan Dynasty survived as the Northern
Yuan Dynasty in present-day Mongolia and Southern Mongolia.</span></p>
<p class="MsoNormal" style="line-height: 115%;"><span style="font-family: Garamond, serif; font-size: 14pt;">In 1644, the Chinese Ming
Dynasty collapsed and the Manchu Qing Dynasty took over China just as the Mongol's
Yuan Dynasty took over China 365 years ago in 1279. In 1634 with the death of
Lekdan Khan, the last Khan of the Great Northern Yuan dynasty, and his son Eiji
Khan's submission of the Imperial Seal to the Manchu Emperor, Mongolia came
under the influence of the Qing Empire.</span><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn7" name="_ftnref7" style="font-family: Garamond, serif; font-size: 14pt;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 14pt;">[7]</span></span></span></a></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><b><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Mongols
and Tibetans` Coexistence</span></b></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Although the Yuan Dynasty
disintegrated gradually, remnants of the Great Northern Yuan Dynasty and the
divided Mongol Khans played important roles in Tibet's internal political and
religious struggles. When Tibet was engrossed in internal power struggles for
temporal and religious leadership, the Mongol tribes under their chieftains
sided with the Tibetan factions of their choice.<a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[8]</span></span><!--[endif]--></span></span></a> Prominent
Mongol tribes involved in the Tibetan infighting around the times were: the Qoshot
of Oirat Mongols, Dzungar, Chahar, Chogthu, Urluk of Torgut Mongols, and so on<a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[9]</span></span><!--[endif]--></span></span></a>. Khuthugtu
Khan, also known as Lekdan in Tibetan, the last Khan of the Great Northern Yuan
dynasty, was a follower of the Karmapa school of Tibetan Buddhism. He along
with the Choghtu Mongol tribes tried to suppress the Geluk school of Tibetan
Buddhism. But Toru Bayikhan aka Gushri Khan, the leader of the Qoshot Mongolian
tribe of the Oirat confederation, intervened and his victory led to the
installation of the Fifth Dalai Lama, Thupten Gyatso, as the temporal and
spiritual leader of the whole of Tibet in 1642.<a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[10]</span></span><!--[endif]--></span></span></a> This
was how the Dalai Lamas began to rule Tibet until the Chinese invasion in 1950.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><b><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">The
Great Game</span></b></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">The great game of
Anglo-Russian supremacy in Asia led British India to send a military expedition
to Tibet in 1904 and the 13th Dalai Lama fled to Mongolia, where he was warmly
received and the relations between the two countries strengthened. The Dalai
Lama stayed in Mongolia for about a year and became aware of the Mongolian
people's aspiration for a greater and closer union with Tibet and to do away
with the Qing dynasty's influence.<a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[11]</span></span><!--[endif]--></span></span></a> Both
Mongolia and Tibet saw the prospect of a grand alliance of Tibet and united
Mongols under the Russian protectorate.<a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[12]</span></span><!--[endif]--></span></span></a> <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">The 13th Dalai Lama of
Tibet and the 8th Jetsun Dhampa Khuthugtu played important roles in keeping the
two countries independent of Manchu, Russia, and the British. Manchu dynasty
who executed the priest-patron relationship with Tibet well in the past became
more assertive in laying claim on Tibet. British India fearing that Tibet would
come under Russian influence occupied Tibet.</span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">Russia and British-India
looked at Mongolia and Tibet as important and profitable buffer states,
important to keep the rivals at bay, and profitable to keep their commercial
and trade interest. Chinese suzerainty concept helped them to keep each other
from occupying the regions and yet maintain their commercial sphere of influence
in the regions. The Anglo-Tibetan Treaty of 1904 gave the British considerable
rights in Tibet, but China was not happy about this treaty. To mollify China, the
Anglo-China Convention was signed in 1906,</span><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn13" name="_ftnref13" style="font-family: Garamond, serif; font-size: 14pt;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 14pt;">[13]</span></span></span></a><span style="font-family: Garamond, serif; font-size: 14pt;"> and
finally, the tripartite treaty, the Simla agreement of 1914, and the validity
of this agreement is a still debate requiring separate papers. Russia signed an
agreement with Mongolia promising to protect its autonomy and non-interference
from China in the region's internal affairs in November 1912. This was followed
by the Sino-Russian convention in 1913 and ultimately a tripartite treaty among
Russia, China, and Mongolia in June 1915.</span><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn14" name="_ftnref14" style="font-family: Garamond, serif; font-size: 14pt;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 14pt;">[14]</span></span></span></a><span style="font-family: Garamond, serif; font-size: 14pt;"> </span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">The ambiguities
surrounding the treatise and the strong resistance from Tibet and Mongols made
China assertive and later aggressive. The Republic of China invited Tibet and
Mongolia to join the newly formed Republic.</span><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn15" name="_ftnref15" style="font-family: Garamond, serif; font-size: 14pt;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 14pt;">[15]</span></span></span></a><span style="font-family: Garamond, serif; font-size: 14pt;"> But
both Tibet and Mongolia believe that though they had certain levels of
relations with the Qing regime, it never compromised the sovereignty and independence
of their nations. They firmly rejected China's proposal.</span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><b><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Russian,
Tibet, and Mongol Alliance</span></b></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">In this quagmire, Tibet
and Mongolia, who were once military powers and later turned into peaceful
religious nations, found themselves confronted with the new nation-state
concept and the tightening noose of the great game gnawing at their
independence. The 13th Dalai Lama's escape from British invasion and stay in
Mongolia and his meeting with the 8th Khuthugtu Jetsundampa and the Mongolian
princes in 1904 sparked a close feeling of shared history, religion, and
culture. They saw the need to exert their independence and protect their
religion and culture. In this direction, they saw hope in Tsar's Russia, strong
and powerful, under whose reign Buryats, Kalmyks, and Tuva enjoyed a high
degree of autonomy in practicing their Buddhist religion<a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[16]</span></span><!--[endif]--></span></span></a>. <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">Here, Agvan Dorjiev
(1853-1935), a Buryat Mongol, who studied in Tibet and rose to the rank of
Tsennyi Khenpo, a debating partner and teacher to the young 13th Dalai Lama,
played a very important role in promoting and preserving Tibet and Mongolia's
independence. He advised both Khuthugtu and Dalai Lama to see the Russian Tsar
as the ultimate protector of the faith and devoted his whole life to promoting the
Pan-Buddhist Kingdom under Russia's protection.</span><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn17" name="_ftnref17" style="font-family: Garamond, serif; font-size: 14pt;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 14pt;">[17]</span></span></span></a><span style="font-family: Garamond, serif; font-size: 14pt;"> Dorjiev
visited Russia three times with messages from the 13th Dalai Lama to the Tsar
seeking relationship and protection. Russia responded favorably and
diplomatically but without making any concrete commitment</span><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn18" name="_ftnref18" style="font-family: Garamond, serif; font-size: 14pt;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 14pt;">[18]</span></span></span></a><span style="font-family: Garamond, serif; font-size: 14pt;">.</span></p>
<p class="MsoNormal" style="line-height: 115%;"><b><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span></b><b><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Tibet
and Mongolia Declare Independence</span></b></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Toward the beginning of
the 20th century, the great game of British and Russia became more manifest, plunging
Tibet and Mongolia into the whirlpool of geopolitics away from their spiritual
world of peace and complacency. The geopolitics of the time tried to divide
Tibet and Mongolia into outer and inner regions. While this was effected in
Mongolia, Tibet withstood the division initially. (However, in 1965 the CCP
created Tibet Autonomous Regions with central and western Tibet, and included
Amdo and Kham provinces of Tibet into the Chinese provinces of Qinghai, Gansu,
Sichuan, and Yunan.)<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">Having lost the Opium War
in 1840 with British India, the Qing's power began to diminish in China and Western
colonial powers began to exert their influence in China.</span><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn19" name="_ftnref19" style="font-family: Garamond, serif; font-size: 14pt;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 14pt;">[19]</span></span></span></a><span style="font-family: Garamond, serif; font-size: 14pt;"> Despite
the fragile and unstable situation, the Qing emperor held an aggressive policy toward
Tibet and Mongolia.</span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">Taking advantage of weak
and unstable Tibet after the British invasion in 1904, breaking the historical
sacred priest-patron relationship, the Qing army invaded Tibet (1906-1910),
looted the country, and brought immense destruction of monasteries and
properties. The 13th Dalai Lama was forced to flee to India, where he
negotiated with British India to support Tibet to expel the invading Manchu forces.
In October 1911, China's decade-long civil wars and the Xinhai Revolution led
by Sun Yat-sen toppled the Qing Dynasty and China became a republic. This
enabled Tibet to drive out the invading Manchu force and break all relationships
with the Manchu based on the priest-patron principle. Although Tibet has been
an independent nation since ancient times, the geopolitics and the needs of international
diplomacy made the 13th Dalai Lama declare Tibetan independence on February 13,
1913.</span></p>
<p class="MsoNormal" style="line-height: 115%;"><span style="font-family: Garamond, serif; font-size: 14pt;">Similarly, when the Qing
regime adopted an aggressive policy to control the western frontiers, including
Outer Mongolia, through stringent administration and cultural assimilation, the
Mongols revolted. The Qing's colonial ethnic and cultural assimilation policy
was greatly resisted by the Mongolians. The 1911 revolution in China and the
fall of the Qing dynasty gave Mongols a good opportunity to revolt and reject
the Qing`s authority. Mongolia declared its independence and installed the 8th
Jetsun Dhampa Khuthugtu as the temporal and spiritual head of Mongolia on
November 30, 1911.</span><span style="font-family: Garamond, serif; font-size: 14pt;"> </span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">Sun Yatsen, the first
Chinese President of the Republic of China, who took over the Qing regime rightly
said that historically China has fallen under foreign rule twice, the first
time under the Mongol's Yuan dynasty and the second time under the Manchu's
Qing regime.</span><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn20" name="_ftnref20" style="font-family: Garamond, serif; font-size: 14pt;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 14pt;">[20]</span></span></span></a><span style="font-family: Garamond, serif; font-size: 14pt;"> </span><span style="font-family: Garamond, serif; font-size: 14pt;">He treated the Manchu Qing regime as a
foreign power and declared Chinese republic and invited Mongolia and Tibet,
even Nepal to join the republic.</span><span class="MsoFootnoteReference" style="font-family: Garamond, serif; font-size: 14pt;"> <a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn21" name="_ftnref21" title=""><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 14pt;">[21]</span></span></a></span><span style="font-family: Garamond, serif; font-size: 14pt;"> But both
Khuthugtu</span><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn22" name="_ftnref22" style="font-family: Garamond, serif; font-size: 14pt;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 14pt;">[22]</span></span></span></a><span style="font-family: Garamond, serif; font-size: 14pt;">
and the Dalai Lama</span><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn23" name="_ftnref23" style="font-family: Garamond, serif; font-size: 14pt;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 14pt;">[23]</span></span></span></a><span style="font-family: Garamond, serif; font-size: 14pt;"> claimed
their independence and rejected the proposal.</span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">The implication here is
that China overthrew the Qing regime, which was a foreign entity, and the
Republic of China was born. This helped Tibet and Mongolia to shake off any
influence or authority that the Qing regime had been claiming over the two
regions. Just as the Manchu Qing regime was a foreign invader for China, as
declared by Sun Yatsen</span><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn24" name="_ftnref24" style="font-family: Garamond, serif; font-size: 14pt;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 14pt;">[24]</span></span></span></a><span style="font-family: Garamond, serif; font-size: 14pt;">, it too
was a foreign intruder for Tibet and Mongolia. With the collapse of the Qing
regime, China won its independence, and Mongolia and Tibet too declared their
independence in 1912 and 1913, respectively.</span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><b><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Tibeto-Mongol
Treaty of 1913</span></b></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">The Tibeto-Mongol Treaty
of January 11, 1913, signed at Urga, present-day Ulan Bator, came as a response
to the indifferent, condescending, and aggressive attitudes adopted by Russia,
British, and China toward Tibet and Mongolia. The two countries realized that
they were used as pawns in the selfish game of the three powerful neighbors. They
found it odd that despite their independence since ancient times, why do they
need the endorsement of foreign countries. So, they recognized each other`s independence
from any foreign influence and promised to help each other against foreign
invasion, and bound themselves to work for the promotion of their faith and
values. The preamble of the agreement reads:<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">"Mongolia
and Thibet, having freed themselves from the dynasty of the Manchus and
separated from China, have formed their own independent States, and having in
view that both States from time immemorial have professed one and the same
religion, with a view to strengthening their historic and mutual friendship and
the Minister for Foreign Affairs, Nikta Biliktu Da-Lama Rabdan, and the
Assistant Minister, General and Manlai baatyr beiseh Damdinsurun, as
plenipotentiaries of the Government of the ruler of the Mongol people, and
gudjir tsanshib kanchen Lubsan-Agvan, donir Agvan Choinzin, director of the
Bank Ishichjamtso, and the clerk Gendun Galsan, as plenipotentiaries of the
Dalai Lama, the ruler of Thibet, have made the following agreement."</span><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn25" name="_ftnref25" style="font-family: Garamond, serif; font-size: 14pt;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 14pt;">[25]</span></span></span></a></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">Articles one and two of
the agreement succinctly declare the formation of independent Tibet and Mongol
States and recognize and approve the authority of the Dalai Lama and the
Khuthugtu as the heads of the respective states.</span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">The remaining seven
articles discussed how the two nations should collaborate and work together to
safeguard their territories and faith from foreign intruders and how trade and
commerce should be conducted for mutual benefits.</span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">The three powerful
neighbors received this treaty with mixed feelings of doubt and concern.</span><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn26" name="_ftnref26" style="font-family: Garamond, serif; font-size: 14pt;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 14pt;">[26]</span></span></span></a><span style="font-family: Garamond, serif; font-size: 14pt;"> Instead
of respecting the aspiration of the two countries, the great game used it to
gain control and claim over the regions through the use of "autonomy"
and "suzerainty" concepts and they questioned the validity of the
treaty.</span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">They purported that the treaty
was invalid because it was signed by Agvan Dorjeiv, a Mongol Buryat and citizen
of Russia, on behalf of Tibet. Some believed that the Dalai Lama had not
authorized Dorjiev to sign such a treaty. We must know that Avgan Dorjiev was a
respected scholar, tutor, and advisor to the 13th Dalai Lama, and his role as
an emissary of Tibet is well documented.</span><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn27" name="_ftnref27" style="font-family: Garamond, serif; font-size: 14pt;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 14pt;">[27]</span></span></span></a><span style="font-family: Garamond, serif; font-size: 14pt;"> He escorted
the Dalai Lama to Mongolia in 1904 when the British invaded Tibet. Moreover,
the two other signatories, Donir Ngwang Choezin and Gendun Galsang, were
authorized representatives of the government of Tibet</span><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn28" name="_ftnref28" style="font-family: Garamond, serif; font-size: 14pt;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 14pt;">[28]</span></span></span></a><span style="font-family: Garamond, serif; font-size: 14pt;"> posted
in Mongolia. Tibetans have sometimes downplayed Dorjiev's role while dealing
with the British officials, but this was more of a diplomatic move to assuage
the British fear. Whereas in reality, the 13th Dalai Lama and Tibetan Kashag
(cabinet) at that time relied heavily on Dorjiev's advice and his mission to
Russia and Mongolia.</span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">Doubt on the authority of
Dorjiev to sign came up when Sir Charles Bell, British India`s Ambassador to
Tibet and a noted Tibetologist, wrote that Dorjiev`s authority was based on a
letter given to him by the Dalai Lama in 1904 when the latter was fleeing from
the British expedition to Lhasa and the letter contain only religious matter
and nothing of treaty-making authority.</span><span style="font-family: Garamond, serif; font-size: 14pt;">
</span><span style="font-family: Garamond, serif; font-size: 14pt;">However, from the several letters and authorizations that the 13</span><sup style="font-family: Garamond, serif;">th</sup><span style="font-family: Garamond, serif; font-size: 14pt;">
Dalai Lama had given to Agvan Dorjiev, Prof. Jampa Samten clarifies that it was
the letter of August 1912, not 1904, that authorized Agvan Dorjiev to sign
treaties on behalf of Tibet and the letter did mention treaty-making authority.</span><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn29" name="_ftnref29" style="font-family: Garamond, serif; font-size: 14pt;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 14pt;">[29]</span></span></span></a><span style="font-family: Garamond, serif; font-size: 14pt;"> </span><span style="font-family: Garamond, serif; font-size: 14pt;"> </span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">Dr. Michael C. van Walt
van Parag, a noted international lawyer, and a Tibetologist, made a legal
examination of the treaty and endorsed the treaty as a valid international
treaty made by the two nations who satisfy the treaty-making criteria under
international law.</span><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn30" name="_ftnref30" style="font-family: Garamond, serif; font-size: 14pt;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 14pt;">[30]</span></span></span></a><span style="font-family: Garamond, serif; font-size: 14pt;"> He
concluded his findings with:</span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">"The
government of Mongolia today and the Fourteenth Dalai Lama of Tibet and the
government in exile constitute continuity in relation to the parties that
concluded the 1913 treaty as the legitimate representatives of their respective
nations. The question that then remains to be answered is whether and to what
extent the 1913 treaty persists in its validity today. If the intention of
parties is to give expression to the continuity of the profound bonds that
unite them, ways of usefully implementing, reaffirming, and building on the
1913 treaty today can be explored."</span><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn31" name="_ftnref31" style="font-family: Garamond, serif; font-size: 14pt;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 14pt;">[31]</span></span></span></a></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><b><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Conclusion</span></b></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">The important point to
note here is: Mongols have played a far wider help in the form of priest-patron
relations than the Manchus. Starting from the sacred intimate relationship between
Mongols and Tibetans from Sakya Pandita and Godan Khan (1247) to Phagpa and
Kublai Khan (1254), the third Dalai Lama and Altan Khan (1578), the fifth Dalai
Lama and Gushri Khan (1642) and so on, Mongolia and Tibet enjoyed far deeper
relations and Mongol Khans provided greater service to Tibet in the form of
priest-patron relations. The 4th Dalai Lama, Yonten Gyatso, was a Mongolian and
the Mongol's spiritual heads both the 8th and 9th Jetsun Dhampa Khuthugtu were
Tibetans. If any military influence and conquest in the past justify a claim on
the sovereignty of another country, then Mongolia has a much better reason to
assert a claim over Tibet. <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">There is an urgent need
to study and research the roles played by the Mongol Khans and the Tibetan
Lamas to explore the working of the priest-patron relationship, which kept the
two communities close, yet without infringing on each other's sovereignty. This
may help the modern world to understand the concept of politico-religious
governance and peaceful coexistence.</span></p>
<p class="MsoNormal" style="line-height: 115%; tab-stops: 70.5pt;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">Tibet and
Mongolia, who were once military powers realized the horror and destructive
nature of war and embraced the path of Ahimsa, non-violence, as taught by the
Buddha. If the world wants to see a future without wars, it must follow the
path adopted by Tibet and Mongolia.</span></p>
<p class="MsoNormal" style="line-height: 115%; tab-stops: 70.5pt;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">China is a great
civilization with a rich history, culture, and potential to contribute
positively to promoting peace, arts, and learning. The communist leadership
should respect this great ancient civilization and refrain from rewriting and
distorting the history of the nation and the occupied territories to legitimize
the doings of the communist regime and suppression of freedom and democracy. The
Chinese communist regime's irredentist claim on Tibet and Mongolia based on the
vicissitudes of past relationships the two countries had with the Qing regime
is not valid.</span><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftn32" name="_ftnref32" style="font-family: Garamond, serif; font-size: 14pt;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 14pt;">[32]</span></span></span></a></p>
<p class="MsoNormal" style="line-height: 115%; tab-stops: 70.5pt;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">Free
Tibet and Mongolia are very important to guide us to explore and further this
non-violent path of governance and peaceful coexistence. War is not a solution
to solve our differences, mutual respect and dialog are. H.H. the Dalai Lama
has on numerous occasions said that the 20</span><sup style="font-family: Garamond, serif;">th</sup><span style="font-family: Garamond, serif; font-size: 14pt;"> century was the century
of wars, we must make the 21st century a century of dialogs. Tibetans and
Mongolians were way ahead in realizing this, but the modern world has kept them
captive and chained. A free Tibet and Mongolia and H.H. the Dalai Lama`s
proposal of the Tibetan Plateau as a Zone of Peace will greatly contribute to
promoting peace in Asia and the world.</span></p>
<p class="MsoNormal" style="line-height: 115%; tab-stops: 70.5pt;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><span style="font-family: Garamond, serif; font-size: 14pt;">*Dr.
Arya Tsewang Gyalpo is the Representative of the Liaison Office of H.H. the Dalai
Lama for Japan and East Asia. He is the former Secretary of the Department of
Information and International Relations (DIIR) and former Director of the Tibet
Policy Institute of the Central Tibetan Administration (CTA). The paper was presented
at the Second Mongol-Tibet Cultural and Religious Symposium organized to
commemorate the 110</span><sup style="font-family: Garamond, serif;">th</sup><span style="font-family: Garamond, serif; font-size: 14pt;"> Anniversary of the 1913 Tibeto-Mongol Treaty
of Friendship and Alliance at the University of Tokyo, Japan on July 15, 2023. </span><span style="font-family: Garamond, serif; font-size: 14pt;"> </span></p><p class="MsoNormal" style="line-height: 115%; tab-stops: 70.5pt;"><span style="font-family: Garamond, serif; font-size: 14pt;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjZ4_6NbYKsaUgwZwzGJ1dIGiKYqqL04UxB-TGGnYeoIuLW-_1x9qQfdhAkoIEkS6zgNMQl-Qctc44OuTi9CrTXRs9F_KgnYF1V_A9FlG198M1pZw_dt6shOFi3wpzi_kKnZDi7WfGUD4mOqcfJCrKi2xsCZzo4rRDvGFOupX6yF4bfYFBPumLlgnykbIs/s1692/Mongol%20Tibet%20Symposium%202023.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1692" data-original-width="1196" height="338" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjZ4_6NbYKsaUgwZwzGJ1dIGiKYqqL04UxB-TGGnYeoIuLW-_1x9qQfdhAkoIEkS6zgNMQl-Qctc44OuTi9CrTXRs9F_KgnYF1V_A9FlG198M1pZw_dt6shOFi3wpzi_kKnZDi7WfGUD4mOqcfJCrKi2xsCZzo4rRDvGFOupX6yF4bfYFBPumLlgnykbIs/w279-h338/Mongol%20Tibet%20Symposium%202023.jpg" width="279" /></a></div><br /> <p></p>
<p class="MsoNormal" style="line-height: 115%;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span><a name="_Hlk138849861"><b><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Reference
Books:</span></b></a></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l1 level1 lfo1; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">1)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Alex McKay, <i>Tibet and the
British Raj</i>, LTWA, India, 2009<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l1 level1 lfo1; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Amnye Machen, <i>The Centennial
of the Tibeto-Mongo Treaty 1913-2013</i>, Lungta Spring 2013, Dharamasala<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l1 level1 lfo1; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Ann Heirman & Stephan Peter
Bumbacher (Editors), <i>The Spread of Buddhism,</i> Boston, 2007<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l1 level1 lfo1; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">4)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Arya Tsewang Gyalpo, <i>The
Ancient Tibetan Civilization</i>, LTWA, Dharamsala, 2022<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l1 level1 lfo1; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">5)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Arya Tsewang Gyalpo, <i>Harnessing
the Dragon's Fume</i>, DIIR, India, 2021<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l1 level1 lfo1; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">6)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Charles Bell, <i>Portrait of a
Dalai Lama,</i> Wisdom Publications, Lodon, 1987<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l1 level1 lfo1; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">7)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">DIIR Publications, <i>The Mongos
and Tibet,</i> Dharamsala, 2009<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l1 level1 lfo1; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">8)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">DIIR Publications, <i>Tibet
Proving Truth From Facts</i>, Dharamsala, 2006<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l1 level1 lfo1; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">9)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">DIIR Publications, <i>Political
Treaties of Tibet (821 to 1951),</i> Dharamsala, India<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l1 level1 lfo1; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">10)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">DIIR
Publications, <i>Tibet and Manchu,</i> Dharamsala, 2001<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l1 level1 lfo1; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">11)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Nikolai
S. Kuleshov, <i>Russia's Tibet File, </i>LTWA, India, 1996<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l1 level1 lfo1; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">12)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Peter
Hopkirk, <i>The Great Game,</i> Kodansha, USA, 1992<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l1 level1 lfo1; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">13)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Shakabpa
W.D., <i>Tibet A Political History</i>, Potala, New York, 1984<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l1 level1 lfo1; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">14)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Sreemati
Chakrabarti, <i>China</i>, National Book Trust, India, 2007<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l1 level1 lfo1; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">15)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Warren
W. Smith, Jr. <i>Tibetan Nation</i>, Harper Collins, India, 1996<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%;"><span style="mso-bookmark: _Hlk138849861;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;"><o:p> </o:p></span></span><b><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 14.0pt; line-height: 115%;">Research
papers:</span></b></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l2 level1 lfo2; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">1)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;">E.T. Williams, <i>The Relations
Between China, Russia and Mongolia.</i> The American Journal of International
Law<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l2 level1 lfo2; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;">Eric Her, <i>The Great Game:
Mongolia Between Russia and China</i>, The Mongolian Journal of International
Affairs, 1997<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l2 level1 lfo2; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;">Chung Tsering, <i>Bod Sog chings
yig gi zhal shus</i>, 22/08/2018<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l2 level1 lfo2; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">4)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;">Dr. Tsedendamba Batbayar, <i>Mongolia
and Tibet in the British-Russian Great Game, </i>Mongolian Academy of Sciences<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l2 level1 lfo2; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">5)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;">Dr. Michael C. van Walt van
Parag, <i>A Legal Examination of the 1913 Mongolia-Tibet Treaty of Friendship
and Alliance,</i> Lungta 17, Dharamsala.<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l2 level1 lfo2; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">6)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;">Jampa Samten, <i>The Legality of
the Tibet-Mongolia Treaty of 1913</i>, Tibet Journal, LTWA, India<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l2 level1 lfo2; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">7)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;">Tashi Tsering, <i>The
Tibeto-Mongol Treaty of January 1913</i>, Amnye Machen, Lungta Spring 2013,
Dharamsala <o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%;"><span style="mso-bookmark: _Hlk138849861;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;"><o:p> </o:p></span></span><b><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;">Website
information:</span></b></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l0 level1 lfo3; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">1)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--></span><a href="https://www.britannica.com/topic/Yuan-dynasty"><span style="mso-bookmark: _Hlk138849861;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;">https://www.britannica.com/topic/Yuan-dynasty</span></span><span style="mso-bookmark: _Hlk138849861;"></span></a><span style="mso-bookmark: _Hlk138849861;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l0 level1 lfo3; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--></span><a href="http://jetsundhampa.com/index.html"><span style="mso-bookmark: _Hlk138849861;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;">http://jetsundhampa.com/index.html</span></span><span style="mso-bookmark: _Hlk138849861;"></span></a><span style="mso-bookmark: _Hlk138849861;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l0 level1 lfo3; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--></span><a href="https://www.dalailama.com/"><span style="mso-bookmark: _Hlk138849861;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;">https://www.dalailama.com/</span></span><span style="mso-bookmark: _Hlk138849861;"></span></a><span style="mso-bookmark: _Hlk138849861;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l0 level1 lfo3; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">4)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--></span><a href="http://tibetanbuddhistencyclopedia.com/en/index.php?title=Bogd_Khan"><span style="mso-bookmark: _Hlk138849861;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;">http://tibetanbuddhistencyclopedia.com/en/index.php?title=Bogd_Khan</span></span><span style="mso-bookmark: _Hlk138849861;"></span></a><span style="mso-bookmark: _Hlk138849861;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l0 level1 lfo3; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">5)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--></span><a href="https://www.e-ir.info/2022/08/07/mongolian-independence-and-the-british-at-the-end-of-the-great-game/"><span style="mso-bookmark: _Hlk138849861;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;">https://www.e-ir.info/2022/08/07/mongolian-independence-and-the-british-at-the-end-of-the-great-game/</span></span><span style="mso-bookmark: _Hlk138849861;"></span></a><span style="mso-bookmark: _Hlk138849861;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l0 level1 lfo3; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">6)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;">Anglo Russian Convention of
1907: </span></span><a href="https://history.blog.gov.uk/2017/08/31/anglo-russian-entente-1907/"><span style="mso-bookmark: _Hlk138849861;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;">https://history.blog.gov.uk/2017/08/31/anglo-russian-entente-1907/</span></span><span style="mso-bookmark: _Hlk138849861;"></span></a><span style="mso-bookmark: _Hlk138849861;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l0 level1 lfo3; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">7)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--></span><a href="https://www.rbth.com/history/331743-buddhist-agvan-dorzhiev"><span style="mso-bookmark: _Hlk138849861;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;">https://www.rbth.com/history/331743-buddhist-agvan-dorzhiev</span></span><span style="mso-bookmark: _Hlk138849861;"></span></a><span style="mso-bookmark: _Hlk138849861;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l0 level1 lfo3; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">8)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--></span><a href="https://www.encyclopedia.com/reference/encyclopedias-almanacs-transcripts-and-maps/inner-mongolian-autonomous-region"><span style="mso-bookmark: _Hlk138849861;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;">https://www.encyclopedia.com/reference/encyclopedias-almanacs-transcripts-and-maps/inner-mongolian-autonomous-region</span></span><span style="mso-bookmark: _Hlk138849861;"></span></a><span style="mso-bookmark: _Hlk138849861;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;"><o:p></o:p></span></span></p>
<p align="left" class="MsoNormal" style="line-height: 115%; margin-left: 36.0pt; mso-list: l0 level1 lfo3; text-align: left; text-indent: -18.0pt;"><span style="mso-bookmark: _Hlk138849861;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">9)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;">Editors: Ann Heirman and Stephan
Peter Bumbacher, The Spread of Buddhism, Brill, 2007 </span></span><a href="https://ia802902.us.archive.org/19/items/thespreadofbuddhismaheirmanandspbumbacheredsbrillarticles_444_t/The-Spread-of-Buddhism%20A-Heirman-and-S-P-Bumbacher-eds%20Brill%20%28Articles%29.pdf"><span style="mso-bookmark: _Hlk138849861;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;">https://ia802902.us.archive.org/19/items/thespreadofbuddhismaheirmanandspbumbacheredsbrillarticles_444_t/The-Spread-of-Buddhism%20A-Heirman-and-S-P-Bumbacher-eds%20Brill%20%28Articles%29.pdf</span></span><span style="mso-bookmark: _Hlk138849861;"></span></a><span style="mso-bookmark: _Hlk138849861;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;"><o:p></o:p></span></span></p>
<span style="mso-bookmark: _Hlk138849861;"></span>
<p align="left" class="MsoNormal" style="line-height: 115%; text-align: left;"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 115%;"><o:p> </o:p></span></p><div style="mso-element: footnote-list;">
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[1]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="font-family: "Garamond",serif;"> Shakabpa Tsepon WD, Tibet A
Political History, p-26<o:p></o:p></span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[2]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="font-family: "Garamond",serif;"> ibid p-28<o:p></o:p></span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[3]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="font-family: "Garamond",serif;"> ibid, p-30</span><span lang="X-NONE"><o:p></o:p></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[4]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="font-family: "Garamond",serif;"> ibid, p39<o:p></o:p></span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[5]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="font-family: "Garamond",serif;"> ibid, p-44<o:p></o:p></span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[6]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="font-family: "Garamond",serif;"> DIIR, The Mongols and Tibet,
p-9, p-20<o:p></o:p></span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[7]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="font-family: "Garamond",serif;"> </span><span lang="EN-US" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;">1) Ann Heirman
& Stephan Peter Bumbacher (editors), The Spread of Buddhism, p-395. 2) </span><span lang="X-NONE" style="font-family: "Garamond",serif; mso-fareast-language: JA;">Encylopedia.com<o:p></o:p></span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[8]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="font-family: "Garamond",serif;"> </span><span lang="EN-US" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;">ibid, p-387 (Klaus
Sagaster, The History of Buddhism Among the Mongol)<o:p></o:p></span></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[9]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="font-family: "Garamond",serif;"> Shakabpa, Tibet A Political
History, p-103-105<o:p></o:p></span></p>
</div>
<div id="ftn10" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[10]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="font-family: "Garamond",serif;"> </span><a name="_Hlk138847804"><span lang="X-NONE" style="font-family: "Garamond",serif; mso-fareast-language: JA;">ibid,
p-111</span></a><span lang="X-NONE" style="font-family: "Garamond",serif; mso-fareast-language: JA;"><o:p></o:p></span></p>
</div>
<div id="ftn11" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[11]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="font-family: "Garamond",serif;"> </span><a name="_Hlk138847870"><span lang="EN-US" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;">Dr.
Tsedendamba Batbayar, Mongolia and Tibet in the British Great Game<o:p></o:p></span></a></p>
</div>
<div id="ftn12" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[12]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="font-family: "Garamond",serif;"> <a name="_Hlk138847938">1)Peter
Hopkirk, The Great Game, p-503. 2)Alex Mck</a></span><span style="mso-bookmark: _Hlk138847938;"><span lang="X-NONE" style="font-family: "Garamond",serif; mso-fareast-language: JA;">a</span></span><span style="mso-bookmark: _Hlk138847938;"><span lang="X-NONE" style="font-family: "Garamond",serif;">y, Tibet and the British Raj,
p-63</span></span><span lang="X-NONE"><o:p></o:p></span></p>
</div>
<div id="ftn13" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[13]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="font-family: "Garamond",serif;"> </span><a name="_Hlk138848070"><span lang="EN-US" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;">Nikolai
S. Kuleshov, Russia's Tibet File, p-44, 47</span></a><span lang="EN-US" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;"><o:p></o:p></span></p>
</div>
<div id="ftn14" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[14]</span></span><!--[endif]--></span></span></span></a><a name="_Hlk138848345"><span lang="X-NONE" style="font-family: "Garamond",serif;"> </span></a><span style="mso-bookmark: _Hlk138848345;"><span lang="EN-US" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;">Eric Her, p-64, p-65<o:p></o:p></span></span></p>
</div>
<div id="ftn15" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a name="_Hlk138848811"></a><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span style="mso-bookmark: _Hlk138848811;"><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[15]</span></span><!--[endif]--></span></span></span></span></a><span style="mso-bookmark: _Hlk138848811;"><span lang="X-NONE" style="font-family: "Garamond",serif;">
</span></span><span style="mso-bookmark: _Hlk138848811;"><span lang="X-NONE" style="font-family: "Garamond",serif; mso-fareast-language: JA;">D</span></span><span style="mso-bookmark: _Hlk138848811;"><span lang="X-NONE" style="font-family: "Garamond",serif;">IIR,
Tibet, Proving Truth from Facts, </span></span><span style="mso-bookmark: _Hlk138848811;"><span lang="EN-US" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;">p-</span></span><span lang="EN-US" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;">5<o:p></o:p></span></p>
</div>
<div id="ftn16" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a name="_Hlk138848872"></a><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span style="mso-bookmark: _Hlk138848872;"><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[16]</span></span><!--[endif]--></span></span></span></span></a><span style="mso-bookmark: _Hlk138848872;"><span lang="X-NONE" style="font-family: "Garamond",serif;">Nikolai
S. Kuleshov, Russia's Tibet File, p-6, p-43</span></span><span style="mso-bookmark: _Hlk138848872;"><span lang="EN-US" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;"><o:p></o:p></span></span></p>
</div>
<div id="ftn17" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[17]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="font-family: "Garamond",serif;"> <a name="_Hlk138848969">1)
Jampa Samten & Nikolay Tsyrempilov, From Tibet Confidentially p-57. </a></span><span style="mso-bookmark: _Hlk138848969;"><span lang="X-NONE" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span></span></span><span style="mso-bookmark: _Hlk138848969;"><span lang="X-NONE" style="font-family: "Garamond",serif;">2)</span></span><span style="mso-bookmark: _Hlk138848969;"><span lang="X-NONE" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;"> </span></span><span style="mso-bookmark: _Hlk138848969;"><span lang="EN-US" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;">Alex
McKay, Tibet and the British Raj, p-84<o:p></o:p></span></span></p>
</div>
<div id="ftn18" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a name="_Hlk138849025"></a><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span style="mso-bookmark: _Hlk138849025;"><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[18]</span></span><!--[endif]--></span></span></span></span></a><span style="mso-bookmark: _Hlk138849025;"><span lang="X-NONE" style="font-family: "Garamond",serif;">
1) ibid, p-9. 2), Nikolai S. Kuleshov, Russia`s Tibet File, p-7</span></span><span lang="X-NONE" style="font-family: "Garamond",serif;"><o:p></o:p></span></p>
</div>
<div id="ftn19" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref19" name="_ftn19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[19]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="font-family: "Garamond",serif;"> </span><a name="_Hlk138849122"><span lang="EN-US" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;">Sreemati
Chakrabarti, China, p-15</span></a><span style="mso-bookmark: _Hlk138849122;"><span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></span></p>
</div>
<div id="ftn20" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref20" name="_ftn20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[20]</span></span><!--[endif]--></span></span></span></a><a name="_Hlk138849212"><span lang="X-NONE" style="font-family: "Garamond",serif;">
T.G. Arya, Harnessing the Dragon's Fume, p-</span></a><span style="mso-bookmark: _Hlk138849212;"><span lang="EN-US" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;">18<o:p></o:p></span></span></p>
</div>
<div id="ftn21" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref21" name="_ftn21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[21]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="font-family: "Garamond",serif;"> <a name="_Hlk138849258"></a><a name="_Hlk138931506"><span style="mso-bookmark: _Hlk138849258;">DIIR, Tibet,
Proving Truth from Facts, p-</span></a><span style="mso-bookmark: _Hlk138849258;">5</span></span><span style="mso-bookmark: _Hlk138849258;"><span lang="X-NONE"><o:p></o:p></span></span></p>
</div>
<div id="ftn22" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref22" name="_ftn22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[22]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;"> </span><a name="_Hlk138849311"><span lang="EN-US" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;">Dr. Michael C. van Walt van Parag, </span></a><span style="mso-bookmark: _Hlk138849311;"><span lang="X-NONE" style="font-family: "Garamond",serif;">A
Legal Examination of the 1913 Mongolia-Tibet Treaty of Friendship and Alliance,
</span></span><span style="mso-bookmark: _Hlk138849311;"><span lang="EN-US" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;">p-18. </span></span><span lang="EN-US" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;"><o:p></o:p></span></p>
</div>
<div id="ftn23" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref23" name="_ftn23" style="mso-footnote-id: ftn23;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "游明朝",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[23]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE"><span style="mso-spacerun: yes;"> </span></span><span lang="X-NONE" style="font-family: "Garamond",serif;">DIIR, Tibet, Proving Truth from Facts, p-</span><span lang="X-NONE" style="font-family: "Garamond",serif; mso-fareast-language: JA;">5</span><span lang="X-NONE" style="mso-fareast-language: JA;"><o:p></o:p></span></p>
</div>
<div id="ftn24" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref24" name="_ftn24" style="mso-footnote-id: ftn24;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[24]</span></span><!--[endif]--></span></span></span></a><a name="_Hlk138849375"><span lang="X-NONE" style="font-family: "Garamond",serif;"> Nikolai
S. Kuleshov, Russia`s Tibet File, p-42 (Russia Foreign Policy Archives f.1464
p-36)</span></a><span lang="X-NONE" style="font-family: "Garamond",serif;"><o:p></o:p></span></p>
</div>
<div id="ftn25" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref25" name="_ftn25" style="mso-footnote-id: ftn25;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[25]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="font-family: "Garamond",serif;"> </span><a name="_Hlk138849412"><span lang="EN-US" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;">DIIR,
Political Treaties of Tibet (821-1951), p-23<o:p></o:p></span></a></p>
</div>
<div id="ftn26" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref26" name="_ftn26" style="mso-footnote-id: ftn26;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[26]</span></span><!--[endif]--></span></span></span></a><a name="_Hlk138849461"><span lang="X-NONE" style="font-family: "Garamond",serif;">
Charles Bell, Portrait of a Dalai Lama, p-388; Alex McKay, Tibet and the British
Raj, p-62<o:p></o:p></span></a></p>
</div>
<div id="ftn27" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref27" name="_ftn27" style="mso-footnote-id: ftn27;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[27]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="font-family: "Garamond",serif;"> <a name="_Hlk138849508">1) Warren
W. Smith Jr, Tibetan Nation, p-154. 2) Tashi Tsering, The Tibeto-Mongolian
Treaty of January 1913, Lungta Spring 2013, p-21-22<o:p></o:p></a></span></p>
</div>
<div id="ftn28" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref28" name="_ftn28" style="mso-footnote-id: ftn28;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[28]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="font-family: "Garamond",serif;"> </span><a name="_Hlk138849578"><span lang="EN-US" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;">Dr. </span></a><span style="mso-bookmark: _Hlk138849578;"><span lang="X-NONE" style="font-family: "Garamond",serif;">Michael
C. van Walt van Parag, A Legal Examination of the 1913 Mongolia-Tibet Treaty of
Friendship and Alliance, p-28 </span></span><span lang="X-NONE" style="font-family: "Garamond",serif;"><o:p></o:p></span></p>
</div>
<div id="ftn29" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref29" name="_ftn29" style="mso-footnote-id: ftn29;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[29]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="font-family: "Garamond",serif;"> <a name="_Hlk138849661">Jampa
Samten, The Legality of the Tibet-Mongolia Treaty of 1913<o:p></o:p></a></span></p>
</div>
<div id="ftn30" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref30" name="_ftn30" style="mso-footnote-id: ftn30;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: X-NONE; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: X-NONE; mso-font-kerning: 1.0pt;">[30]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="font-family: "Garamond",serif;"> </span><a name="_Hlk138849706"><span lang="EN-US" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;">Dr. </span></a><span style="mso-bookmark: _Hlk138849706;"><span lang="X-NONE" style="font-family: "Garamond",serif;">Michael
</span></span><span style="mso-bookmark: _Hlk138849706;"><span lang="EN-US" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;">C. </span></span><span style="mso-bookmark: _Hlk138849706;"><span lang="X-NONE" style="font-family: "Garamond",serif;">van
Walt van Parag</span></span><span style="mso-bookmark: _Hlk138849706;"><span lang="EN-US" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;">, </span></span><span style="mso-bookmark: _Hlk138849706;"><span lang="X-NONE" style="font-family: "Garamond",serif;">A
Legal Examination of the 1913 Mongolia-Tibet Treaty of Friendship and Alliance</span></span><span style="mso-bookmark: _Hlk138849706;"><span lang="EN-US" style="font-family: "Garamond",serif; mso-ansi-language: EN-US;"><o:p></o:p></span></span></p>
</div>
<div id="ftn31" style="mso-element: footnote;">
<p class="MsoNoSpacing"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref31" name="_ftn31" style="mso-footnote-id: ftn31;" title=""><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 10.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[31]</span></span><!--[endif]--></span></span></span></a><a name="_Hlk138849767"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 10.0pt;">
ibid p-28<o:p></o:p></span></a></p>
</div>
<div id="ftn32" style="mso-element: footnote;">
<p class="MsoNoSpacing"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Writtings/Papers%20submitted/1Tibet%20and%20Mongolia%20Eng%20with%20FN%20(1).doc#_ftnref32" name="_ftn32" style="mso-footnote-id: ftn32;" title=""><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 10.0pt; vertical-align: baseline;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt; vertical-align: baseline;">[32]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US" style="font-family: "Garamond",serif; font-size: 10.0pt;"> <a name="_Hlk138849811"></a><a name="_Hlk138849812"></a><a name="_Hlk138849813"></a><a name="_Hlk138849814"><span style="mso-bookmark: _Hlk138849813;"><span style="mso-bookmark: _Hlk138849812;"><span style="mso-bookmark: _Hlk138849811;">cf.
p-6</span></span></span></a></span><span style="mso-bookmark: _Hlk138849811;"></span><span style="mso-bookmark: _Hlk138849812;"></span><span style="mso-bookmark: _Hlk138849813;"></span><span style="mso-bookmark: _Hlk138849814;"></span><span lang="EN-US"><o:p></o:p></span></p><p class="MsoNoSpacing"><br /></p>
</div>
</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3535532108575390348.post-53037676344169810752023-07-06T02:16:00.005-07:002023-07-06T02:23:50.915-07:00<p> </p><p align="center" class="MsoNormal" style="line-height: 150%; mso-pagination: widow-orphan; text-align: center;"><b><span lang="EN-US" style="color: #0e101a; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;">The facts behind His Holiness the Dalai Lama and the viral video!</span></b><span lang="EN-US" style="color: #0e101a; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;"><o:p></o:p></span></p>
<p align="left" class="MsoNormal" style="line-height: 150%; mso-pagination: widow-orphan; text-align: left;"><i><span lang="EN-US" style="color: #0e101a; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;"> <span> </span><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span></span></i><a href="https://blogger.googleusercontent.com/img/a/AVvXsEi8ITvWoJRA0p8LVZEQciEB4bIG3znQ4uSNcj-iokyPq9pUm2n5f13mYFN8s0yQzCeyGXzcPzWQxMDm_pAET2hQeXAbFxA2HEObseE_Smo6q--K1MKOew9gsp8cLdIvFytRzLXYIXz-xtleLLQ_XDTXeUF-avULYt0erpLWeVGhR1X5bZ9kZmQgDLbPLHI" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img alt="" data-original-height="451" data-original-width="793" height="290" src="https://blogger.googleusercontent.com/img/a/AVvXsEi8ITvWoJRA0p8LVZEQciEB4bIG3znQ4uSNcj-iokyPq9pUm2n5f13mYFN8s0yQzCeyGXzcPzWQxMDm_pAET2hQeXAbFxA2HEObseE_Smo6q--K1MKOew9gsp8cLdIvFytRzLXYIXz-xtleLLQ_XDTXeUF-avULYt0erpLWeVGhR1X5bZ9kZmQgDLbPLHI=w393-h290" width="393" /></a></p><p align="center" class="MsoNormal" style="line-height: 150%; mso-pagination: widow-orphan; text-align: center;"><span style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt;">Screenshot of the video /
Dharamsala, India 24/02/2023</span></p>
<p align="left" class="MsoNormal" style="line-height: 150%; mso-pagination: widow-orphan; text-align: left;"><span lang="EN-US" style="color: #0e101a; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;">The video footage of His Holiness the Dalai Lama kissing a boy, which went
viral in April, was greatly sensationalized by certain sections of the media.
Unfortunately, many commented hastily, which further created a lot of
misunderstanding and misinterpretation. <o:p></o:p></span></p>
<p align="left" class="MsoNormal" style="line-height: 150%; mso-pagination: widow-orphan; text-align: left;"><span lang="EN-US" style="color: #0e101a; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;"><o:p> </o:p></span><span lang="EN-US"><a href="about:blank" target="_blank"><span style="color: #4a6ee0; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;">President (Sikyong)
Penpa Tsering </span></a></span><span lang="EN-US" style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt; line-height: 150%;">and the </span><span lang="EN-US"><a href="about:blank" target="_blank"><span style="color: #4a6ee0; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;">Tibetan Parliament-in-exile</span></a></span><span lang="EN-US" style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt; line-height: 150%;"> of the Central Tibetan
Administration, and many authorized representatives from monastic, bureaucrat,
and civil society have issued statements and clarifications on the incident.
Some thirty-five imminent </span><span lang="EN-US"><a href="about:blank" target="_blank"><span style="color: #4a6ee0; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;">academic scholars of
Tibetan studies</span></a></span><span lang="EN-US" style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt; line-height: 150%;"> have also issued a statement denouncing the aspersions cast on His
Holiness the Dalai Lama. Starting from Ladakhis, Arunachalis, and Tibetans,
people around the world protested the way some sections of the media
misinterpreted and questioned His Holiness the Dalai Lama's integrity. As a
Tibetan bureaucrat working closely with the Administration, let me further
share this explanation along with links to the videos and the clarifications
that came thereafter. </span></p>
<p align="left" class="MsoNormal" style="line-height: 150%; mso-pagination: widow-orphan; text-align: left;"><span lang="EN-US" style="color: #0e101a; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;"><o:p> </o:p></span><span style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt;">The short video, which went viral initially, was manipulated and concocted
by a party with a vested interest to malign and defame His Holiness the Dalai
Lama. The actual event happened in February, but the purported video came only
in the first week of April. It spread widely in Tibet and China, so we know who
is behind this despicable and nefarious act. Tibetans in Tibet and Chinese
devotees in China, who were not allowed to keep Dalai Lama's photo and denied
any opportunity to see and hear His Holiness all these years, were delighted
and were happy to see him fine and healthy. Far from what the CCP agents hoped,
it had the opposite effect. </span></p>
<p align="left" class="MsoNormal" style="line-height: 150%; mso-pagination: widow-orphan; text-align: left;"><span lang="EN-US" style="color: #0e101a; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;"><o:p> </o:p></span><span lang="EN-US" style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt; line-height: 150%;">Mr. Jigme Ugen, a Tibetan living in the U.S., explains how the incident
happened with the </span><span lang="EN-US"><a href="about:blank" target="_blank"><span style="color: #4a6ee0; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;">full footage of the
video</span></a></span><span lang="EN-US" style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt; line-height: 150%;"> and the hidden hand of </span><span lang="EN-US"><a href="about:blank" target="_blank"><span style="color: #4a6ee0; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;">China sensationalizing the Dalai Lama's</span></a></span><span lang="EN-US" style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt; line-height: 150%;"> innocent interaction with the
child. It came out later as another </span><span lang="EN-US"><a href="about:blank" target="_blank"><span style="color: #4a6ee0; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;">Chinese conspiracy</span></a></span><span lang="EN-US" style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt; line-height: 150%;"> to vilify His Holiness the Dalai Lama and undermine the Tibetan
struggle for freedom and justice in their homeland. </span></p>
<p align="left" class="MsoNormal" style="line-height: 150%; mso-pagination: widow-orphan; text-align: left;"><span style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt;">We could never doubt the sanctity and compassion of His Holiness the Dalai
Lama, who is the icon of peace and non-violence. For Tibetans and Himalayan
Buddhists around the world, he is the manifestation of Avaloketishvara, the
Buddha of compassion and patron deity of Tibet. Hasty and salacious
disrespectful comments, especially by media and film stars, are unfortunate and
blasphemous.</span></p>
<p align="left" class="MsoNormal" style="line-height: 150%; mso-pagination: widow-orphan; text-align: left;"><span lang="EN-US" style="color: #0e101a; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;"><o:p> </o:p></span><span lang="EN-US" style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt; line-height: 150%;">For those who had seen only the cut-piece manipulated video and the vicious
comments, they should watch the full footage of the video to see in what
context His Holiness had kissed the boy. It is also good to hear what </span><span lang="EN-US"><a href="about:blank" target="_blank"><span style="color: #4a6ee0; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;">the boy and his mother</span></a></span><span lang="EN-US" style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt; line-height: 150%;"> had said just after the incident. We all must
remember that it all happened before many people, before live video cameras,
and before the parents of the boy. We must also understand His Holiness and His
innocent jovial nature before making any unilateral judgment.</span></p>
<p align="left" class="MsoNormal" style="line-height: 150%; mso-pagination: widow-orphan; text-align: left;"><span lang="EN-US" style="color: #0e101a; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;"><o:p> </o:p></span><span lang="EN-US" style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt; line-height: 150%;">It is equally important to understand Tibetan culture before making any
comments. Here is the explanation of what “</span><span lang="EN-US"><a href="about:blank" target="_blank"><span style="color: #4a6ee0; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;">eating tongue</span></a></span><span lang="EN-US" style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt; line-height: 150%;">” means in Tibetan family culture. It is widely shared on social
media. </span></p>
<p align="left" class="MsoNormal" style="line-height: 150%; mso-pagination: widow-orphan; text-align: left;"><span lang="EN-US" style="color: #0e101a; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;"><o:p> </o:p></span><b><span lang="EN-US" style="color: #0e101a; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;">"Eat my tongue, </span></b><span lang="EN-US" style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt; line-height: 150%;">the Tibetan phrase “Che Le Sa”- a key point
missing: </span></p>
<p align="left" class="MsoNormal" style="line-height: 150%; margin-bottom: 0mm; margin-left: 31.5pt; margin-right: 31.5pt; margin-top: 0mm; margin: 0mm 31.5pt; mso-pagination: widow-orphan; mso-para-margin-bottom: 0mm; mso-para-margin-left: 3.0gd; mso-para-margin-right: 3.0gd; mso-para-margin-top: 0mm; text-align: left;"><span lang="EN-US" style="color: #0e101a; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;">In Tibetan culture, it is common to see the old grandparents not only give
a pop kiss to the small children but also give a small candy or piece of food
to children from their mouths – directly mouth to mouth. This may not be the
norm in (your) other culture, but this is commonly done. After the elder gives
a pop kiss and a candy, since there is nothing left in their mouth, nothing
left to give, they will say the phrase “OK, now `eat my tongue` (not `suck, `
as His Holiness misspoke due to his less proficient English). The Tibetan
phrase is `Che le sa`. They say “I`ve given you all my love and the candy so
that`s it – all that`s left to do is eat my tongue.” And it is a playful thing
that the children know. This is not really done in the Lhasa region (capital of
Tibet) so much, but it is more common in the Amdo region (where HH is from).
However, it is definitely a Tibetan custom."<o:p></o:p></span></p>
<p align="left" class="MsoNormal" style="line-height: 150%; mso-pagination: widow-orphan; text-align: left;"><span lang="EN-US" style="color: #0e101a; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;"><o:p> </o:p></span><span style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt;">With the brutal invasion of Tibet in 1950, China did everything since then
to legitimize its occupation of Tibet and Sinicize Tibet. But the Tibetans
never gave up, Tibetans` spirit of freedom and their identity remained strong
and unvanquished. The sole reason for this Tibetan unity and strength is the
leadership of His Holiness the Dalai Lama. Now with this fake and purported cut-piece
video, the CCP regime is attacking the core of Tibetan faith and identity by
trying to malign His Holiness the Dalai Lama, and jeopardize the Tibet
movement. </span></p>
<p align="left" class="MsoNormal" style="line-height: 150%; mso-pagination: widow-orphan; text-align: left;"><span lang="EN-US" style="color: #0e101a; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;"><o:p> </o:p></span><span lang="EN-US" style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt; line-height: 150%;">Another reason for the CCP to come up with this despicable ploy is that on
March 8 His Holiness recognized a boy as the reincarnation of the </span><span lang="EN-US"><a href="about:blank" target="_blank"><span style="color: #4a6ee0; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;">10th Jetsun Dhampa Huthukthuk</span></a></span><span lang="EN-US" style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt; line-height: 150%;">, one of the highest Mongolian
Buddhist lamas, at a religious function in Dharamsala, India. Around 600
Mongolians and many Tibetans attended the sacred function. Mongols and Tibetans
have a deep historical, religious, and cultural relationship. In fact,
the </span><span lang="EN-US"><a href="about:blank" target="_blank"><span style="color: #4a6ee0; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;">9th Jetsun Dhampa Huthukthuk</span></a></span><span lang="EN-US" style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt; line-height: 150%;"> escaped China and sought
refuge in India along with the Tibetans.</span></p>
<p align="left" class="MsoNormal" style="line-height: 150%; mso-pagination: widow-orphan; text-align: left;"><span lang="EN-US" style="color: #0e101a; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;"><o:p> </o:p></span><span lang="EN-US" style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt; line-height: 150%;">Despite </span><span lang="EN-US"><a href="about:blank#:~:text=This%20Constitution%20affirms%2C%20in%20legal%20form%2C%20the%20achievements,of%20the%20state%20and%20has%20supreme%20legal%20force." target="_blank"><span style="color: #4a6ee0; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;">Article 36 of the
Chinese Constitution</span></a></span><span lang="EN-US" style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt; line-height: 150%;"> proclaiming religious and cultural rights to the minority nationals,
the CCP regime had denied the Tibetans, Uyghur, Southern Mongolians, Falungong
practitioners, and Christians the right to practice their faiths and religions.
More than 6000 monasteries were destroyed in Tibet since the Chinese occupation
of Tibet. Even now, the destruction of monasteries and religious monuments is
going on in places like </span><u><span lang="EN-US" style="color: #4a6ee0; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;">Larungar,</span></u><span lang="EN-US" style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt; line-height: 150%;"> </span><u><span lang="EN-US" style="color: #4a6ee0; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;">Yachengar</span></u><span lang="EN-US" style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt; line-height: 150%;">, and </span><span lang="EN-US"><a href="about:blank" target="_blank"><span style="color: #4a6ee0; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;">Drago</span></a></span><span lang="EN-US" style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt; line-height: 150%;"> in Tibet. Larungar and Yachengar were known as Buddhist teaching
centers where both Tibetans and Chinese practiced together peacefully under
Tibetan masters. The CCP leadership found this close association of Tibetans
and Chinese as a threat to the regime and closed the centers and forcefully
dispersed the practitioners to their respective places. We could well see who
is the separatist. </span></p>
<p align="left" class="MsoNormal" style="line-height: 150%; mso-pagination: widow-orphan; text-align: left;"><span lang="EN-US" style="color: #0e101a; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;"><o:p> </o:p></span><span lang="EN-US" style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt; line-height: 150%;">The CCP leadership, who does not believe in religion, promulgated the </span><span lang="EN-US"><a href="about:blank" target="_blank"><span style="color: #4a6ee0; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;">Religious order no. 5</span></a></span><span lang="EN-US" style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt; line-height: 150%;"> in 2007 to assert absolute authority to select and
appoint reincarnation of Tibetan and Mongolian lamas. When His Holiness the
Dalai Lama recognized a boy as the reincarnation of the 9th Jetsun Dhampa
Huthukutu Rinpoche of Mongolia, China felt insulted and eclipsed. Its rage and
fury burst out to attack and undermine the integrity of His Holiness the Dalai
Lama. The despotic communist regime could not bear to see the growing influence
of His Holiness the Dalai Lama. They also could not tolerate the close and
ancient religious and cultural ties between Mongols and Tibetans being revived
and coming alive. The communist leadership sees these developments as a serious
threat to the existence of the CCP regime. Here also we must note who is the
separatist.</span></p>
<p align="left" class="MsoNormal" style="line-height: 150%; mso-pagination: widow-orphan; text-align: left;"><span lang="EN-US" style="color: #0e101a; font-family: "Garamond",serif; font-size: 12pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;"><o:p> </o:p></span><span style="color: #0e101a; font-family: Garamond, serif; font-size: 12pt;">We all must take into account the above facts to see who is behind this
viral video and what is their ultimate object. Tibetans, Mongols, Chinese,
people along the Himalayan borders, and the international community revere and
hold His Holiness in the highest esteem and this keeps them united and strong.
The CCP's ultimate objective is to attack and destroy this common icon of faith
and respect and create division among the followers. This is what the fake
viral video is all about. Proper understanding of His Holiness the Dalai Lama's
teachings and his contribution toward world peace and his message of
non-violence is very important. Hasty and impulsive comments will only land us
playing into the enemy's hand and only benefit the one who wants to divide us.
Let us all, therefore, not fall into the trap of the CCP`s false and fake news.</span></p><p align="left" class="MsoNormal" style="line-height: 150%; mso-pagination: widow-orphan; text-align: left;"></p><p align="left" class="MsoNormal" style="line-height: 150%; mso-pagination: widow-orphan; text-align: left;"><span lang="EN-US" style="color: #0e101a; font-family: "Garamond",serif; font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: "MS Pゴシック"; mso-bidi-language: BO; mso-fareast-font-family: "MS Pゴシック"; mso-font-kerning: 0pt;">The original article appeared on Tibet Policy Institute`s HP: <a href="https://tibetpolicy.net/the-facts-behind-his-holiness-the-dalai-lama-and-the-viral-video/">https://tibetpolicy.net/the-facts-behind-his-holiness-the-dalai-lama-and-the-viral-video/</a><o:p></o:p></span></p><br /><p></p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3535532108575390348.post-23778983107446570122023-01-02T22:24:00.005-08:002023-01-02T22:37:48.587-08:00『アバター』の衛星パンドラはチベットだ Avatar's Panadora is Tibet<p> <span class="goog-gtc-translatablegoog-gtc-from-human"><u><span lang="JA" style="font-size: 10pt; mso-ascii-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-hansi-font-family: "Times New Roman";">『アバター』の衛星パンドラはチベットだ</span></u></span></p>
<p style="margin-bottom: .0001pt; margin: 0in;"><span style="font-family: "Times New Roman","serif"; font-size: 10pt; mso-bidi-font-family: "MS PGothic"; mso-bidi-font-size: 12.0pt;"> </span></p>
<p align="center" style="margin-bottom: .0001pt; margin: 0in; text-align: center;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpJM5c5BZMP_9wmxkATrRpcbEr8Iuo6E49ezxv_hxyLVcHPJkltAs1Rj1gml9RsvL62eMWcnBe5tR4TdWX2gAWan_TD1xzCz4PbB2fQMNyO7FSm66kvtb96a7BZHGb5gmfcQJOPAL2oauFjjZ9gV8AATrryd13Yyd7GN6eCnRmD6tOma577vWtueTS/s1125/Avatar.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1122" data-original-width="1125" height="319" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpJM5c5BZMP_9wmxkATrRpcbEr8Iuo6E49ezxv_hxyLVcHPJkltAs1Rj1gml9RsvL62eMWcnBe5tR4TdWX2gAWan_TD1xzCz4PbB2fQMNyO7FSm66kvtb96a7BZHGb5gmfcQJOPAL2oauFjjZ9gV8AATrryd13Yyd7GN6eCnRmD6tOma577vWtueTS/s320/Avatar.jpg" width="320" /></a></div><span style="font-size: 10pt; mso-bidi-font-size: 12.0pt;"> </span><span class="goog-gtc-translatablegoog-gtc-from-human"><span lang="JA" style="font-size: 10pt; mso-ascii-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-hansi-font-family: "Times New Roman";">映画『アバター』を(2010年)見たとき、はじめはよく分からなかった。しかしストーリーが進むにつれ、これはチベットで起き、現在も続いている出来事にそっくりだと考えずにはいられなくなった。衛星パンドラはチベットであり、ナヴィ族はチベット人であり、クオリッチ大佐とその軍隊は共産主義中国の人民解放軍(</span></span><span class="goog-gtc-translatablegoog-gtc-from-human"><span style="font-family: "Times New Roman","serif"; font-size: 10pt; mso-bidi-font-family: "MS PGothic"; mso-bidi-font-size: 12.0pt;">PLA</span></span><span class="goog-gtc-translatablegoog-gtc-from-human"><span lang="JA" style="font-size: 10pt; mso-ascii-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-hansi-font-family: "Times New Roman";">)だ。</span></span>
<p style="margin-bottom: .0001pt; margin: 0in;"><span style="font-family: "Times New Roman","serif"; font-size: 10pt; mso-bidi-font-family: "MS PGothic"; mso-bidi-font-size: 12.0pt;"> </span><span style="font-size: 10pt; mso-bidi-font-size: 12.0pt;"></span></p>
<p style="margin-bottom: .0001pt; margin: 0in;"><span class="goog-gtc-translatablegoog-gtc-from-human"><span lang="JA" style="font-size: 10pt; mso-ascii-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-hansi-font-family: "Times New Roman";">チベットは中国の西、インドの北に位置する平和的な土地であった。聖なる王ダライ・ラマは、仏教の非暴力と慈悲の原則に従って土地を治めていた。自然や鉱物、水資源の豊富な地域であった。これらの資源は、先住民によってほとんど未踏のまま残されていた。彼らは必要な分だけで暮らし、強欲ではなかったからである。繁栄と精神的喜びが、この土地に満ちていた。世界が産業革命や世界大戦、外的物質の発展に追われている間、チベットの導師たちは生きとし生けるものの内的精神の本質を研究し、人間の価値や、平和と非暴力の空気を高めることに追われていた。</span></span><span style="font-size: 10pt; mso-bidi-font-size: 12.0pt;"></span></p>
<p style="margin-bottom: .0001pt; margin: 0in;"><span style="font-family: "Times New Roman","serif"; font-size: 10pt; mso-bidi-font-family: "MS PGothic"; mso-bidi-font-size: 12.0pt;"> </span><span style="font-size: 10pt; mso-bidi-font-size: 12.0pt;"></span></p>
<p style="margin-bottom: .0001pt; margin: 0in;"><span class="goog-gtc-translatablegoog-gtc-from-human"><span lang="JA" style="font-size: 10pt; mso-ascii-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-hansi-font-family: "Times New Roman";">しかし</span></span><span class="goog-gtc-translatablegoog-gtc-from-human"><span style="font-family: "Times New Roman","serif"; font-size: 10pt; mso-bidi-font-family: "MS PGothic"; mso-bidi-font-size: 12.0pt;">1950</span></span><span class="goog-gtc-translatablegoog-gtc-from-human"><span lang="JA" style="font-size: 10pt; mso-ascii-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-hansi-font-family: "Times New Roman";">年、チベットの高地とその豊かな天然資源への欲にかられ、共産主義中国はチベットを侵略した。彼らは約</span></span><span class="goog-gtc-translatablegoog-gtc-from-human"><span style="font-family: "Times New Roman","serif"; font-size: 10pt; mso-bidi-font-family: "MS PGothic"; mso-bidi-font-size: 12.0pt;">120</span></span><span class="goog-gtc-translatablegoog-gtc-from-human"><span lang="JA" style="font-size: 10pt; mso-ascii-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-hansi-font-family: "Times New Roman";">万の人々を虐殺し、チベット寺院や僧院を破壊し、チベットは燃えさかる地獄の世界へと突き落とされた。人民解放軍は、クオリッチ大佐率いる軍隊がナヴィ族にしたのと同じことをしたのである。</span></span><span style="font-size: 10pt; mso-bidi-font-size: 12.0pt;"></span></p>
<p style="margin-bottom: .0001pt; margin: 0in;"><span style="font-family: "Times New Roman","serif"; font-size: 10pt; mso-bidi-font-family: "MS PGothic"; mso-bidi-font-size: 12.0pt;"> </span><span style="font-size: 10pt; mso-bidi-font-size: 12.0pt;"></span></p>
<p style="margin-bottom: .0001pt; margin: 0in;"><span class="goog-gtc-translatablegoog-gtc-from-human"><span lang="JA" style="font-size: 10pt; mso-ascii-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-hansi-font-family: "Times New Roman";">しかし、チベットは現実の話である。チベット人は今も、中国の圧制のもとで苦しんでいる。亡命中の指導者ダライ・ラマが、チベットに平和の栄光をとりもどすため、非暴力かつ平和的アプローチによって勝ち取ったのは、ノーベル平和賞であってチベットではなかった。彼は休むことなく世界を飛び回り、国際社会にチベットの平和と自由への支援を呼びかけている。</span></span><span style="font-size: 10pt; mso-bidi-font-size: 12.0pt;"></span></p>
<p style="margin-bottom: .0001pt; margin: 0in;"><span style="font-family: "Times New Roman","serif"; font-size: 10pt; mso-bidi-font-family: "MS PGothic"; mso-bidi-font-size: 12.0pt;"> </span><span style="font-size: 10pt; mso-bidi-font-size: 12.0pt;"></span></p>
<p style="margin-bottom: .0001pt; margin: 0in;"><span class="goog-gtc-translatablegoog-gtc-from-human"><span lang="JA" style="font-size: 10pt; mso-ascii-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-hansi-font-family: "Times New Roman";">今では、チベットへ続く西蔵鉄道線が完成し、中国はとがめられることもなく、躍起になってチベットの山を伐採し、川をせきとめている。</span></span><span style="font-size: 10pt; mso-bidi-font-size: 12.0pt;"></span></p>
<p style="margin-bottom: .0001pt; margin: 0in;"><span style="font-family: "Times New Roman","serif"; font-size: 10pt; mso-bidi-font-family: "MS PGothic"; mso-bidi-font-size: 12.0pt;"> </span><span style="font-size: 10pt; mso-bidi-font-size: 12.0pt;"></span></p>
<p style="margin-bottom: .0001pt; margin: 0in;"><span class="goog-gtc-translatablegoog-gtc-from-human"><span lang="JA" style="font-size: 10pt; mso-ascii-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-hansi-font-family: "Times New Roman";">『アバター』の撮影中、ジェームズ・キャメロン監督がチベットのことを考えていたかどうかは分からないが、パンドラやナヴィ族はチベットの状況を表している。『アバター』の世界は、何世紀か後のパンドラという小さな星での出来事だ。遠い世界を見るまでもなく、アジアの中心には、チベットという実際のパンドラがある。</span></span><span style="font-size: 10pt; mso-bidi-font-size: 12.0pt;"></span></p>
<p style="margin-bottom: .0001pt; margin: 0in;"><span style="font-family: "Times New Roman","serif"; font-size: 10pt; mso-bidi-font-family: "MS PGothic"; mso-bidi-font-size: 12.0pt;"> </span><span style="font-size: 10pt; mso-bidi-font-size: 12.0pt;"></span></p>
<p style="margin-bottom: .0001pt; margin: 0in;"><span class="goog-gtc-translatablegoog-gtc-from-human"><span lang="JA" style="font-size: 10pt; mso-ascii-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-hansi-font-family: "Times New Roman";">『アバター』を見て、実際にパンドラを見たいと思ったなら、チベットへ行ってか</span></span><span class="goog-gtc-translatablegoog-gtc-from-human"><span lang="JA" style="font-size: 10pt; mso-ascii-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-hansi-font-family: "Times New Roman";">ら</span></span><span class="goog-gtc-translatablegoog-gtc-from-human"><span lang="JA" style="font-size: 10pt; mso-ascii-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-hansi-font-family: "Times New Roman";">土地を守ってもらいたい。</span></span></p><p class="MsoNormal"></p><p class="MsoNormal"><a href="https://denpaikyareng.blogspot.com/search?q=Avatar">Original English blog: </a>https://denpaikyareng.blogspot.com/search?q=Avatar</p><p class="MsoNormal"></p>
<p align="right" class="MsoNormal" style="text-align: right;"><span style="font-size: 10pt; mso-bidi-font-size: 12.0pt;">2010</span><span lang="JA" style="font-family: "MS Mincho"; font-size: 10pt; mso-ascii-font-family: Century; mso-bidi-font-size: 12.0pt; mso-hansi-font-family: Century;">年一月(和訳:熊谷惠雲)</span><span style="font-size: 10pt; mso-bidi-font-size: 12.0pt;"></span></p>
<p class="MsoNormal"> Original Avatar Review<span lang="JA" style="font-family: "MS Mincho"; mso-ascii-font-family: Century; mso-hansi-font-family: Century;">:</span><span style="color: black;"><a href="http://www.rottentomatoes.com/user/802848/reviews/" target="_blank">http://www.rottentomatoes.com/user/802848/reviews/</a></span></p>
<p class="MsoNormal"><span style="color: black;">Canada Tibet Committee</span><span lang="JA" style="color: black; font-family: "MS Mincho"; mso-ascii-font-family: Century; mso-hansi-font-family: Century;">:</span><span style="color: black;"><a href="http://www.tibet.ca/en/newsroom/wtn/8394">http://www.tibet.ca/en/newsroom/wtn/8394</a></span></p>
<p></p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3535532108575390348.post-90027849316521582702022-10-16T16:07:00.003-07:002022-10-16T16:07:31.694-07:00Nalanda Buddhism Certificate Course 1<p> <!--[if gte mso 9]><xml>
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</p><p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Tibet House New Delhi Nalanda
Certificate Course NCC1</span></b></p>
<p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">9th
Session Notes /03/07/2022) Sun</span></b></p>
<p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> </span></b><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Deceptive
(wrong) consciousness (Tib:log shes), is the last from the seventh division of
mind we studied earlier. </span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Let
us say, you love flower and you are given a flower. You look at it and feel joy
and happiness. There is an interaction between subject mind and object flower.
If the interaction is not there, no feeling comes. It is the interaction
between subject and object that give rise to all emotions and reactions. Two
activities are there: Appearance and apprehension.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> There
is an act of appearance of the object to the subject as to how the flower
appears to my mind. We don't say mind appears to the subject. The act of
appearance is related to the subject. There is an act of apprehension of the
object by the subject, mind apprehends the flower. There is an act of
appearance and act of apprehension by object and subject.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> When
we see an object, misconception may occur at two levels:</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l3 level1 lfo1; text-indent: -.25in;"><span style="font-family: Symbol; font-size: 14.0pt; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">¾<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">At appearance level:
When mistake happens at appearance level, it is called mistaken mind or
consciousness (Tib:'khurl shes).</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l3 level1 lfo1; text-indent: -.25in;"><span style="font-family: Symbol; font-size: 14.0pt; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">¾<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">At apprehension level:
When mistake happens at apprehension level, it is called deceptive mind or
consciousness (Tib:log shes).</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> They
look same, but it is not. This mistake is ignorance. Ignorance is the root
cause of our misery. It occurs due to our misconception of what is reality. We
don't see reality. What we see and what reality is, there is contradiction.
This is misconception. It occurs at two levels: When the mind is mistaken at
the act of appearance and when the mind is mistaken at the act of apprehension.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Snow
is white. If you see through a blue goggle, it appears blue. But your mind
knows it is white. Your mind is mistaken at appearance level but not at the
apprehension level. So it is mistaken mind and not deceptive mind. This
distinction is very important. </span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Whatever
is deceptive mind should necessarily be mistaken mind. Whatever is mistaken
mind may not be a deceptive mind. Whatever is a girl is human being; whatever
is human being may not be a girl. <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Mistaken
mind is a mind which is mistaken with respect to the object of appearance.
Deceptive mind is a mind which is mistaken with the object of apprehension.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Exercise:
Think of H.H. the Dalai Lama. What appears, picture, image, memory etc. Image
becomes the object of appearance and Dalai Lama is your object of apprehension.
What you apprehend is not the image but Dalai Lama. But what appears is an
image.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> When
conceptual mind works, image has to come. This image is known as image of
meaning generality (Tib:don spyi), a mental image.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> I
asked you to think of Dalai Lama, not the picture or image of Dalai Lama. We
see that only through a picture or image we can think of Dalai Lama. That image
becomes the object of appearance and Dalai Lama is the object of apprehension.
When conceptual mind works, image has to come. This image is known as Meaning
Generality.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> A
conceptual mind is a mind apprehends its primary object through meaning
generality. Direct mind is a mind which directly perceives the object without
using meaning generality.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Meaning
generality is a mental image which comes to our mind through which the
conceptual mind apprehends the primary object.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Sense
direct perceiver doesn't use meaning generality. Mental direct perceiver, close
your eyes and think of anything. All clairvoyance things happen at mental
consciousness level not at sensory level. Conceptual mind is seen as a direct
perceiver.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> All
afflictions (deceptive mind) are conceptual mind, anger, attachment, etc.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Three
fold division of mind:</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l2 level1 lfo2; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Conceptual
consciousness (Tib:rtag pa): Conceptual consciousness that mix a meaning
generality as their apprehended object on the appearance level</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l2 level1 lfo2; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Non-conceptual
non-mistaken consciousness that take a specifically characterized phenomenon as
their apprehended object</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l2 level1 lfo2; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Non-conceptual mistaken
mind consciousness that take a clearly appearing non-existent as their
apprehended object.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Two
fold divisions of mind:</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo3; text-indent: -.25in;"><span style="font-family: Symbol; font-size: 14.0pt; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">¾<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Prime cognizers and
non-prime consciousness</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo3; text-indent: -.25in;"><span style="font-family: Symbol; font-size: 14.0pt; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">¾<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Conceptual and
non-conceptual consciousness</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo3; text-indent: -.25in;"><span style="font-family: Symbol; font-size: 14.0pt; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">¾<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Mistaken and
non-mistaken consciousness</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo3; text-indent: -.25in;"><span style="font-family: Symbol; font-size: 14.0pt; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">¾<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Mental and sense
consciousness</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo3; text-indent: -.25in;"><span style="font-family: Symbol; font-size: 14.0pt; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">¾<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Awareness which are
eliminative engagers and collective engagers</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo3; text-indent: -.25in;"><span style="font-family: Symbol; font-size: 14.0pt; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">¾<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Mind and mental factors</span></p>
<p class="MsoNormal" style="tab-stops: 135.0pt;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Mental consciousness and sense consciousness
(Tib: yid shes dang dbang shes) are both mind. Sense consciousness is what you
get depending on your senses and mental consciousness are those which are not
directly dependent on the five senses.</span></p>
<p class="MsoNormal" style="tab-stops: 135.0pt;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Is feeling of gratitude a mental consciousness
or sense consciousness? </span></p>
<p class="MsoNormal" style="tab-stops: 135.0pt;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> All afflictions are necessarily mental
consciousness (except for Sauvatantrika and Vaibashika). Sense consciousness
shuts down at the time of death, but mental consciousness does not. It ejects
from the body and go to the next body.</span></p>
<p class="MsoNormal" style="tab-stops: 135.0pt;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Meditation should be through mental consciousness
and not through sense consciousness. Meditation is to purify our mind to
achieve Buddhahood, this process relates to mental consciousness. Feeling is
with all primary mind. Meditation is to purify our mental defilement and this
defilement is to be removed from our mental consciousness. Our mental
consciousness should become Buddha. Let us not forget that sense consciousness
in only a mind.</span></p>
<p class="MsoNormal" style="tab-stops: 135.0pt;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Eliminative engager awareness and collective
engager awareness (Tib:sel 'jug dang sgrub 'jug): Selective mind is eliminative
engager, it selects or picks up from many. A notebook with many pictures, what
each student see is very selective. When you become Buddha or omniscient you
see all the details and nothing is left out. You are aware of everything. We usually
behave in an eliminative way in dealing with other people and objects.</span></p>
<p class="MsoNormal" style="tab-stops: 135.0pt;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> What I could get from this person concept is
the failure of modern education. All conceptual mind use generic image or
meaning generality wherein an image is created by our mind. All conceptual
minds are selective engager or eliminative engager awareness. Our mind create
an image and try to select and eliminate the rest.</span></p>
<p class="MsoNormal" style="tab-stops: 135.0pt;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> All non-conceptual minds are collective
engager. It does not eliminate anything, it picks or selects everything. Eye
consciousness is not conceptual mind, it is not eliminative engager. All
conceptual minds are mental consciousness. Two mental consciousnesses cannot
co-exist but a mental consciousness and sense consciousness can co-exist.
Mental consciousness exist all the times, sense consciousness comes and goes.</span></p>
<p class="MsoNormal" style="tab-stops: 135.0pt;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Next division: mind and mental factors, we need
to see which of the seven fold division of mind are Conceptual or
non-conceptual (C & NC), Mistaken or non-mistaken (M & NM), and Sense
consciousness and mental consciousness (SC & MC):</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l1 level1 lfo4; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"> <span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Direct valid perceiver /NC
/ NM / SC /<span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l1 level1 lfo4; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Inferential cognizer /
C / M / MC /</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l1 level1 lfo4; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Subsequent cognizer / Can
have both C & NC / Can have both / have SC&MC /</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l1 level1 lfo4; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Correctly assuming
consciousness /C / M / MC /</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l1 level1 lfo4; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Non-discerning direct
perceiver / NC / Can have M&NM /</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l1 level1 lfo4; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Doubting consciousness /
C / M / ? /</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l1 level1 lfo4; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">7.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Deceptive (wrong)
consciousness / Can have both C & NC / M / ? ?/</span></p>
<p class="MsoNormal" style="tab-stops: 135.0pt;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Mind has two functions: to see other things and
to see itself like a bulb light. All agrees to this but not the Parasangika
school. Seeing itself is a self cognizing mind and seeing other is other
cognizing mind. We need to which of the seven minds are mistaken or
non-mistaken minds?</span></p>
<p class="MsoNormal" style="tab-stops: 135.0pt;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> All minds should necessarily have object of
appearance and all mind should necessarily engage but it may not discern.
Object of appearance and apprehension are there but not discerning.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Self
cognizing mind is a non-conceptual mind, but in a deep sleep, it is a non
discerning mind. All mind has two functions. It apprehend other things and it
self too. Label given to other is other cognizing mind, and to self is self
cognizing mind. Other cognizing mind can be conceptual or non conceptual, but
self cognizing mind is always non-conceptual because it never uses meaning
generality and it is always mental consciousness. Self cognizing mind is always
direct perceiver but may not be direct valid perceiver.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"><span style="mso-spacerun: yes;"> </span></span><i><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Note:
This is a student's note. Error and omissions are bound to be there. A serious
student should study the actual teachings of the teacher, Geshe Dorjee Damdul
la, from www.tibethouse.in website. I write these notes to help my
understanding and recollections. (Tib:Rang gi yid la nges phyir ngas dhi
brtsams).</span></i></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> *******</span></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"></span></p>
<p align="center" class="MsoNormal" style="text-align: center;"><b><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">***********************************************</span></b></p>
<p></p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3535532108575390348.post-66688084413359939152022-10-04T15:33:00.004-07:002022-10-04T15:36:08.888-07:00Nalanda Buddhism Certificate Course 1<p><!--[if gte mso 9]><xml>
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</p><p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 14pt;">Tibet House New Delhi Nalanda
Certificate Course NCC1</span></b></p>
<p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 14pt;">8th
Session Notes /04/07/2022) Wed</span></b></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> Proper
study and understanding of the seven fold division of mind is very important
to understand Buddhist psychology. They are:</span></p>
<p class="MsoNormal" style="margin-left: 0.5in; mso-list: l0 level1 lfo1; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">1.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Direct valid perceiver
(Tib: dngon sum)</span></p>
<p class="MsoNormal" style="margin-left: 0.5in; mso-list: l0 level1 lfo1; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Inferential cognizer
(Tib:rjes pa)</span></p>
<p class="MsoNormal" style="margin-left: 0.5in; mso-list: l0 level1 lfo1; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Subsequent cognizer
(Tib:bcad shes)</span></p>
<p class="MsoNormal" style="margin-left: 0.5in; mso-list: l0 level1 lfo1; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">4.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Correctly assuming
consciousness (Tib:yid dpyad)</span></p>
<p class="MsoNormal" style="margin-left: 0.5in; mso-list: l0 level1 lfo1; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">5.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Non-discerning direct
perceiver (Tib:snang la ma gnas pa)</span></p>
<p class="MsoNormal" style="margin-left: 0.5in; mso-list: l0 level1 lfo1; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">6.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Doubting consciousness
(Tib:the tshom)</span></p>
<p class="MsoNormal" style="margin-left: 0.5in; mso-list: l0 level1 lfo1; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">7.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Deceptive (wrong)
consciousness (Tib:log shes)</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> 1.
Direct valid perceiver: A non-mistaken knower that is free from conceptuality.
It has four categories:</span></p>
<p class="MsoNormal" style="margin-left: 0.5in; mso-list: l1 level1 lfo2; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">a)<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Sense direct perceiver:
A direct perception through our senses</span></p>
<p class="MsoNormal" style="margin-left: 0.5in; mso-list: l1 level1 lfo2; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">b)<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Mental direct
perceiver: A mental perception like presence of a lung, things about past and
present.</span></p>
<p class="MsoNormal" style="margin-left: 0.5in; mso-list: l1 level1 lfo2; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">c)<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Self cognition direct
perceiver (Tib:rang rig mngon gsum): The mind is said to be self cognizing
mind. It has an ability to see itself and other. When a light in introduced in
a dark room, we could see things. We could also see the light. It could
illuminate other and self too. Mind has an aspect or ability to know or
perceive itself. (Some schools don’t accept this.)</span></p>
<p class="MsoNormal" style="margin-left: 0.5in; mso-list: l1 level1 lfo2; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">d)<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Yogic direct perceiver:
Its direct perception of subtle phenomena by the Arhats, seeing impermanence
and emptiness through refined practice of the five paths.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> 2.
Inferential cognizer: Inference through knowledge and confidence like dated of
birth, dependent on testimony, knowing presence of fire on seeing smoke etc.
Emptiness is to be realized through power of fact not by inference.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> 3.
Subsequent cognizer: Things seen after the direct valid cognition. It is said
to really on the teachings, not on the person; really not on provisional
teachings but on the ultimate teachings. Within the teachings of ultimate
reality, we must really on direct valid perceiver rather than on conceptual
realization.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> 4.
Correctly assuming consciousness: We may not know how e=mc2 is derived, but we
assume it is correct. We may not have realized emptiness but we can talk and
faith in it. </span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> 5.
Non discerning direct perceiver: Your mind is focused on something and you
don’t see things before you. </span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> 6.
Doubting consciousness (Tib:the tshom): It has three kinds, a mind titled
toward fact, non-fact, and neutral.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> 7.
Deceptive (wrong) consciousness (Tib:log shes): When we see an object,
misperception may occur at two levels: appearance and apprehension levels. When
mistake happens at appearance level, it is called mistaken mind (Tib:'khul
shes). When mistake happens at apprehension level, it is called deceptive mind.
We shall explain more in the next session.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"><span style="mso-spacerun: yes;"> </span>These
seven fold division of mind should be on our fingertips, it's important to
understand our mind.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> </span><i><span style="font-family: "Garamond","serif"; font-size: 14pt;">Note:
This is a student's note. Error and omissions are bound to be there. A serious
student should study the actual teachings of the teacher, Geshe Dorjee Damdul
la, from www.tibethouse.in website. I write these notes to help my
understanding and recollections. (Tib:Rang gi yid la nges phyir ngas dhi
brtsams).</span></i></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> *******</span></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"></span></p>
<p align="center" class="MsoNormal" style="text-align: center;"><b><span style="font-family: "Garamond","serif"; font-size: 14pt;">***********************************************</span></b></p>
<p align="center" class="MsoNormal" style="text-align: center;"> </p>
<p></p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3535532108575390348.post-89811186087579667132022-10-03T15:50:00.004-07:002022-10-03T15:50:51.030-07:00Nalanda Buddhism Certificate Course 1 <p><!--[if gte mso 9]><xml>
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</p><p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Tibet House New Delhi Nalanda
Certificate Course NCC1</span></b></p>
<p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">7th
Session Notes /27/06/2022) Mon</span></b></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Buddhist
psychology: </span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> How
does mind as subject interact with the object flower? Ignorance drives us to
object misconception and subject deception.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> To
understand the object so well we study philosophy, physic, quantum mechanic,
modern science and ontological reality. </span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> For
the subject, our reactions are different. It’s the same flower, it’s the
subjective thinking that make us to see different. This subjective study is
psychology, study of subject. Study of object is science and study of subject
is psychology, what is mind? To know your mind well is study of Buddhist
psychology.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> To
know the mind, we need to know that this universe has infinite phenomena, they
can be grouped under 3 categories:</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l1 level1 lfo1; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Manifest phenomena:
Something we see directly through our sense, a flower. </span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l1 level1 lfo1; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Slightly hidden phenomena:
Something we know through inferences. A flower made of number of cells,
electrons, neutrons etc. We know there is fire because we see smoke.</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l1 level1 lfo1; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Very hidden phenomena:
Something we know or believe through the knowledge of third persons like date
of birth. It exists, but its existence is known through some reliable testimony
and not directly.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Modern
science explains on the first and a part of the second category only. They
cannot speak of a part of the second phenomena and full of very hidden
phenomena. So the modern science does not explain all the phenomena. Physic
does not explain neuroscience. Neuroscience does not explain quantum mechanics.
Simply because something is not explained by modern science does not mean that
it does not exist. Karma and rebirth are belongs to the category of slightly
hidden phenomena, modern science does not speak of these phenomena. </span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Neuroscience
has not been able to explain mind properly. Brain and mind, a scientist may see
your brain wave on computer screen, but he cannot see or know what you are
thinking. "In search of memory" by Prof Eric Kandel is a good book.
There is two hypothesis: 1) No mind, only brain 2) There is mind, but it is a
derivative of brain. When one dies, mind disappears. This what current
neuroscientists believe in.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Parmanavartika
chapter 2 explains how mind exit as a distinct entity which is closely
connected to brain but different entity wise. All beings come from karma,
without mind there is no karma to operate. A gymnast in a space suit, he or she
is moving inside, space suit is moving slowly. We cannot see the person; this
does not mean that there is no person inside. Simply because the space suit is
moving does not mean that there is no person inside. </span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> The
brain and mind, we can see the brain wave not the mind. A scientist can see the
brain wave only. We can see both. What we experience is mind, what a neuroscientist
sees is the brain, not mind.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Valid
cognition mind is most refined version of your mind and thinking. Mind is
defined as clear and knowing agent. Mirror has to be clear to see the
reflection clear. Water surface is also same to see the reflection of a moon.
Close your eye and think of a blue flower. This mind should be clear to get a
clear image of a blue flower.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Mind
is clear and luminous. Mind has two elements, it is clear and knowing. But it
is not substantial and physical. When reflection is formed on the mirror, the
mirror does not know that a reflection is formed. But when you think of a blue
flower, image is formed and your mind knows it.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> There
is two state of mind: 1) Resultant state, happy or sad. 2) Causal state of
emotions and karma. Virtuous mind result in happiness and non-virtuous mind
gives pain and sadness. Causal state has 2: 1) Cognitive mental state (seeing a
robber) and 2) Afflictive mental state (reaction on seeing the robber). The two
affect each other. Buddhism stresses on sharpening the cognitive mind.
Cognitive thought process should be developed sharply. For this, seven
divisions of mind are explained. They are:</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo2; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Direct valid perceiver
(Tib: dngon sum)</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo2; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Inferential cognizer
(Tib:rjes pa)</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo2; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Subsequent cognizer
(Tib:bcad shes)</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo2; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Correctly assuming
consciousness (Tib:yid dpyad)</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo2; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Non-discerning direct
perceiver (Tib:snang la ma gnas pa)</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo2; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Doubting consciousness
(Tib:the tshom)</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo2; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">7.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Deceptive (wrong)
consciousness (Tib:log shes)</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> We
need to study and develop cognitive thought process. Once we have learnt
cognitive thought process through the seven divisions of mind, we have to apply
it to afflictive thought process.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Brain
- mind and heart. Intelligent - compassionate. Knowledge - wisdom. View - mind
of the view nature. Afflictive - mind of non-view nature.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Mind
of the view nature is cognitive state of mind, which has seven divisions. Valid
cognition (Tib:tshad ma)is a mind which cognizes its primary object newly or
freshly. Any cognition happening newly is a valid cognition.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Mind
and consciousness are synonymous. The mind in general can be divided into two,
mental consciousness and sensory consciousness. Our meditation has to be done
through mental consciousness and not through sensory consciousness.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> </span><i><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Note:
This is a student's note. Error and omissions are bound to be there. A serious
student should study the actual teachings of the teacher, Geshe Dorjee Damdul
la, from www.tibethouse.in website. I write these notes to help my
understanding and recollections. (Tib:Rang gi yid la nges phyir ngas dhi
brtsams).</span></i></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> *******</span></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"><span style="mso-spacerun: yes;"> </span></span><b><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">***********************************************</span></b></p>
<p></p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3535532108575390348.post-67444558989493969422022-09-30T17:10:00.003-07:002022-09-30T17:11:56.577-07:00Nalanda Buddhism Certificate Course 1 <p><!--[if gte mso 9]><xml>
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</p><p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Tibet House New Delhi Nalanda
Certificate Course NCC1</span></b></p>
<p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">6th
Session Notes /22/06/2022) Wed</span></b></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Composite
phenomena, compounded phenomena, and impermanent are synonymous. Non-composite
phenomena, uncompounded, and permanent are same.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> I
have a book in my hand, a book is there. If it is removed, we may say nothing
is there. But we may say absence of book is there. Absence of a book has no
substance. Whereas as a presence of book has substance. This is how our
conventional looks at the things.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> What
does not have substance there is nothing to undergo change. So it is not
changing. If it is not changing, then it is permanent. A phenomena which is
absence of change is a permanent phenomena.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Absence
of book does not have substance, it exist from conceptual mind. Book is object
and mind is subject. Compounded phenomena are those which have substance.
Uncompounded phenomena are those which do not have substance. This is what is
meant by composite and non-composite phenomena.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> All
composite substance changes, a diamond, which is very solid is made of many
atom. Inside it keeps on changing. It does not remain same and permanent. Heat
is there, so movement is there. </span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Composite
- substance - momentary changes - impermanent</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Uncompounded
phenomena, an absence of book does exist, but is does not exist substantially.
It is not compounded, there is no change. What does not change is not
impermanent, it is permanent.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Suatantrika
Madhyamika discusses substantial existence and conceptual existence.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> The
first two seals are done with this. Contaminated composite phenomena,
contamination refers to affliction and self grasping ignorance.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> The
root cause of our suffering is self grasping ignorance, which has to be
removed. Arya Nagarjuna has rightly said in Mulamadhyamikakarika: </span></p>
<p class="MsoNormal" style="text-indent: .5in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Through ceasing of karma and affliction,
Nirvana is achieved</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"><span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span>Karma
and affliction arise from (distorted) conceptual thought</span></p>
<p class="MsoNormal" style="text-indent: .5in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">These arise from elaboration (of self grasping
at true existence)</span></p>
<p class="MsoNormal" style="text-indent: .5in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Elaborations cease by (or into) through
emptiness</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Ceasing
of karma and affliction is Nirvana. Karma and affliction arise from conceptualized
inattentive attention, which in turn arises from elaboration of the self
grasping ignorance. This ignorance cease through realization of the wisdom of
emptiness.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> So
the root cause of our suffering is self grasping ignorance. We need to address
this. For this darkness of ignorance, a light of wisdom has to be introduced.
Wisdom is a discerning mind whose apprehension of the object tallies with
reality. What is reality? Reality is what Buddha indicated in the 3rd seal,
everything is in the nature of emptiness and suffering.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> A
dream of going to picnic and enjoying, later a typhoon comes and you suffer,
and later you wake up and relieved, happiness, suffering, and enlightenment.
The first is suffering of change, second is suffering of suffering, and third
when you wake up the fear is gone, its enlightenment.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Common
thing is the first two is you have no control, lack of control, lack of
freedom. This is misery. Therefore, even a pleasant dream has an element of misery.
When you wake up, you have control; this is freedom from the contents of the
dream, total fearlessness. The moment you wake up, fear is gone. This is
transcending sorrow, Nirvana, the fourth seal.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Involuntary
push and pull is sorrow, to stop this push and pull, you need to wake up, so
that you are beyond sorrow. Transcending sorrow is absolute peace of mind, not
affected by the contents of the dream.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Everything
comes from subject; it's not from the object. Everything coming from the object
is empty nature. The third seal, all phenomena are empty of self, has to be
understood from the Pransangika school's concept.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"><span style="mso-spacerun: yes;"> </span>Let
us put the Four Noble Truths and Four Seals, in the context of Dependent
origination mantra, Om he ye dharma (Tib: rten 'brel snying po):</span></p>
<p class="MsoNormal" style="text-indent: .5in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">ཆོས་རྣམས་ཐམས་ཅད་རྒྱུ་ལས་བྱུང་། All phenomena arises from causes</span></p>
<p class="MsoNormal" style="text-indent: .5in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">དེ་རྒྱུ་དེ་བཞིན་གཤེགས་པས་གསུངས། The causes are taught by the Tathagathas</span></p>
<p class="MsoNormal" style="text-indent: .5in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">རྒྱུ་ལ་འགོག་པ་གང་ཡིན་པ། Cessation of the cause as well</span></p>
<p class="MsoNormal" style="text-indent: .5in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">དྲང་སྲོང་ཆེན་པོས་འདི་སྐད་གསུངས། Is taught by the great seers</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Om,
meaning the dirty body, dirty speech, and dirty mind be transformed to Buddha's
body, speech, and mind, i.e. Buddha body free of disease, Buddha's divine
speech, and Buddha's mind of perfect knowledge, perfect power, and perfect
love.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> <span style="mso-spacerun: yes;"> </span>The Four Noble Truths, the Four Seals, and
Dependent origination mantra are linked.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> According
to the Sautantrika school's understanding of objectivity and subjectivity, they
talk about substantiality as opposed to conceptuality imputation. Substantial
existence v/s existence by conceptual imputation, substantial existence is
objectively and conceptual existence is subjectively. They existed by the
imputation of conceptual mind, not in mind.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Through
our practice it would be good to have a glimpse of emptiness and Bodhicitta.
The practice of Bodhicitta through 2 methods of equalization and exchanging
self for others and 7 fold cause and effect method. We need to study and gather
wisdom. It's like gathering ingredients and cooking. If you don't cook, you
have nothing to eat. If your ingredients are not good, food will not be good.
So it is important that your knowledge and understanding of Dharma should be
good. When you are hungry and when there is nobody to cook for you, then you
have to cook. Here you need good ingredients, like wise in your difficult time
Dharma knowledge will definitely come useful.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> </span><i><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Note:
This is a student's note. Error and omissions are bound to be there. A serious
student should study the actual teachings of the teacher, Geshe Dorjee Damdul
la, from www.tibethouse.in website. I write these notes to help my
understanding and recollections. (Tib:Rang gi yid la nges phyir ngas dhi
brtsams).</span></i></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> *******</span></p>
<p align="center" class="MsoNormal" style="text-align: center;"><b><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"></span></b></p>
<p align="center" class="MsoNormal" style="text-align: center;"><b><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">***********************************************</span></b></p>
<p></p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3535532108575390348.post-67375089690352208412022-09-19T03:07:00.002-07:002022-09-19T03:07:14.257-07:00Nalanda Certificate Course 1 Session 5<!--[if gte mso 9]><xml>
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<p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Tibet House News Delhi Nalanda
Certificate Course NCC1</span></b></p>
<p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">5th
Session Notes /19/06/2022)</span></b></p>
<p class="MsoNormal"><span style="font-family: "Monlam Uni OuChan2"; font-size: 14.0pt;"> ལྟ་བ་བཀའ་བཏགས་ཀྱི་ཕྱག་རྒྱ་བཞི།</span></p>
<p class="MsoNormal"><span style="font-family: "Monlam Uni OuChan2"; font-size: 14.0pt;">འདུ་བྱས་ཐམས་ཅད་མི་རྟག་པ།
ཟག་བཅས་ཐམས་ཅད་སྡུག་བསྔལ་བ།</span></p>
<p class="MsoNormal"><span style="font-family: "Monlam Uni OuChan2"; font-size: 14.0pt;">ཆོས་ཐམས་ཅད་སྟོང་བཞིན་བདག་མེད་པ།
མྱ་ངན་ལས་འདས་པ་ཞི་བའོ།</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> THE
FOUR SEALS</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> All
composite things are impermanent. All contaminated things are suffering nature</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">All
phenomena are empty of nature. Transcending sorrow is peace, Nirvana.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> This
is the four seals of Buddhist teachings. In Sanskrit it is Mudra, in Tibetan,
it is called phyag-rgya, pronounced as Chaggya.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> To
be free from misery and suffering, you need to know this seal properly. Study
these four lines. You will need to get conviction to realize the true meaning
of this seal through learning, reflection, and meditation. Buddha did not say
everything is impermanent, he said all composite things are impermanent. What
are composite and non-composite phenomena? </span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> We
are body and mind. Body is a material part and mind is a mental and temporal
part. Temporal means parts in time. Anything which is composed of particles,
materials, and temporal parts is composite phenomena. A table is composed of so
many materials composites, this is how our the material world are. Mind is a
mental world where attention, fear, joy are experienced. It doesn’t have
material parts. They have temporal parts. Book by Stephen Hawkin "A brief
history of time" is good. Mind is made of temporal segments of mind.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> All
phenomena composed of physical parts and temporal parts are impermanent in
nature. Impermanence is of two kinds: gross impermanence and subtle
impermanence. Gross impermanence is a phenomena whose continuum can come to an
end. Subtle impermanence is momentariness involved in any phenomena.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Impermanence
can also be of three kinds:</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo1; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Impermanence whose
continuum can invariably come to an end no matter what you do. The dates and
years, 2021 end its own.</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo1; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Impermanent phenomena
whose continuum never ends like time and mind, whose continuum can never be
stopped.</span></p>
<p class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo1; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Impermanent phenomena
which if you make effort, you can stop otherwise it will continue and
perpetuate, never stops on its own.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> <span style="mso-spacerun: yes;"> </span>Our mind belongs to the second category. Our
mind never ends no matter what we do. Within the mind we have the self grasping
ignorance and self centered attitude, afflictive obscuration and cognitive
obscuration. But we can stop these feelings and afflictions if we make effort.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> All
composite phenomena of gross impermanence also has elements of subtle
impermanence. A seed of peepal tree growing into a big tree, change is visible
but subtle changes it under goes are not visible to our eyes.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Mediation
on gross impermanence and subtle impermanence is very important. Transformation
comes through meditation. All contaminated things are of the nature of
suffering. Contamination here means afflictions. What is influenced by
afflictions is contamination. Driver's of our mind is under the dictates of
self grasping ignorance and self centered attitude.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Arya
Nagarjuna explains:</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">When
ceasing of karma (action) and affliction leads to nirvana</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Action
and affliction arise from conceptual thought</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">This
arises from (mental) elaboration</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Elaboration
ceases through emptiness</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> The
ceasing of contaminated karmas and afflictions is Nirvana. Contaminated karmas
and afflictions arise from conceptual thought. Conceptualization of inappropriate
attention, which in turn arises from the elaboration of self grasping ignorance
and elaboration ceases through the wisdom of emptiness. Five points are
mentioned here, suffering, karma, affliction, inappropriate attention, and self
grasping ignorance.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> So
the root cause of our suffering is the self grasping ignorance. Just as we
don't see anything darkness, with ignorance we don't see the reality. How get
rid of this darkness of ignorance? Just as you need a light to remove darkness,
you need a light wisdom to remove the darkness of ignorance. What is this
wisdom?</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Wisdom
is a discerning mind whose apprehension of the object tallies with reality.
What is reality? Reality is what is indicated in the third seal, everything is
of nature of emptiness and selflessness. What is emptiness and selflessness? We
shall study in the next class.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> </span><i><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Note:
This is a student's note. Error and omissions are bound to be there. A serious
student should study the actual teachings of the teacher, Geshe Dorjee Damdul
la, from www.tibethouse.in website. I write these notes to help my
understanding and recollections. </span></i><i><span style="font-family: "Monlam Uni OuChan2"; font-size: 14.0pt;">རང་གི་ཡིད་ལ་ངེས་ཕྱིར་ངས་འདི་བྲིས། </span></i><i><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">(Tib:Rang gi yid la
nges phyir ngas dhi bris).</span></i></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> *******</span></p>
<p align="center" class="MsoNormal" style="text-align: center;"><b><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> ***********************************************</span></b></p>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3535532108575390348.post-40981409177132171952022-09-17T16:09:00.004-07:002022-09-17T16:09:38.298-07:00Nalanda Certificate Course 1 Session 4<!--[if gte mso 9]><xml>
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<![endif]--><p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Tibet House New Delhi Nalanda
Certificate Course / NCC1 </span></b></p>
<p align="left" class="MsoNormal" style="text-align: left;"><b><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">4th Session
(15/06/2022) Wed</span></b></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Review: This is the truth of sufferings
that we have studied. Buddha was referring to the pervasive suffering as truth
of suffering. The third pervasive exist in all the realms. It is said to be
conditioned because Afflictions and Contaminated Karma condition the beings
existence in the Samsara. Mundane happiness is bait; good and attractive, which
leads to loss of freedom and the loss of freedom mean misery. Affliction and
contaminated karma are the root causes our suffering. We are the sway of
affliction and contaminated karma.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> <span style="mso-spacerun: yes;"> </span>Three
things determine our being under the third pervasive sufferings:</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l3 level1 lfo1; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Being under the sway of
Contaminated Karma and Afflictions</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l3 level1 lfo1; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Involuntary birth in
Samsara</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l3 level1 lfo1; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">All the contaminated
neutral feeling that we feel in Samsara.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> These 3 things are example of pervasive
conditioned sufferings. Total fearlessness and infinite happiness is our two
aspirations.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Suffering of suffering exits only in
desire realm. Suffering of change exist in desire realm and the first three of
the form realm. Pervasive suffering exist in all the three realms.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Arya Nagarjuna in Mulamadhyamikakarika,
Fundamental of Middle Way, (Chapt.18) has said:</span></p>
<p align="left" class="MsoNormal" style="text-align: left; text-indent: .5in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">When ceasing of action
and affliction leads to nirvana</span></p>
<p align="left" class="MsoNormal" style="text-align: left; text-indent: .5in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Action and affliction
arise from conceptual thought.</span></p>
<p align="left" class="MsoNormal" style="text-align: left; text-indent: .5in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">This arises from
(mental) elaboration.</span></p>
<p align="left" class="MsoNormal" style="text-align: left; text-indent: .5in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Elaboration ceases
through emptiness.<span style="mso-spacerun: yes;"> </span></span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Ceasing of karma and affliction is
Nirvana. Karma and affliction arise from inappropriate conceptualization which
in turn arises from elaboration of self grasping ignorance. Elaboration ceases
through wisdom of emptiness.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Opposite of Nirvana is Samsara. Samsara
is an existence where you lack freedom, a system where there is no freedom.
There is no external Samsara. It is your mind which makes the lack of freedom.
Because of ignorance, Samsara is nothing but printing of your mind, prison of
ignorance.</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l5 level1 lfo2; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"> <span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Samsara: Samsara is the
result of contaminated karma</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l5 level1 lfo2; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Contaminated Karma: It
arises from mental afflictions</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l5 level1 lfo2; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Mental afflictions: It
arises from inappropriate attention</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l5 level1 lfo2; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Inappropriate
attention: It is arises from ignorance</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l5 level1 lfo2; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Ignorance: It arises
from the elaboration of self grasping ignorance</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> We are discussing this in relation to
what Buddha said "This is the truth of the cause of suffering".</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Let's say you dream of an Iphone 13
mobile, you crave for it and someone too wants it. There is a fight, police
comes, and put you in prison. Fighting activates karma, affliction, elaboration
of the mobile, and ignorance. Not to see the dream mobile could have saved all
the fight and leading into the prison. You wake from the dream, all the
problems are gone.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Of the 5 points, Samsara is the
resultant state, other four are causal state. This is what Buddha meant by the
truth of the cause of suffering.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Afflictions that we discussed here is
the gross afflictions, not the subtle afflictions. The afflictions are of three
kinds:</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l1 level1 lfo3; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Gross afflictions</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l1 level1 lfo3; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Inappropriate attention</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l1 level1 lfo3; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Self grasping ignorance</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Contaminated karma and afflictions are
what Buddha meant by the truth of the cause of suffering. Within the
afflictions there are three category as above.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Now, the truth of the cessation of
suffering, remember the sound of suffering due to the clapping of two hands
metaphor. If on hand is removed, there is no sound, suffering stops. This is
the truth of the cessation of the cause of suffering. </span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Cessation of suffering, what needs to be
ceased and what needs to be stopped. We need to stop our mental defilement and
remove afflictive obscuration and cognitive obscuration. When you remove
afflictive obscuration, you attain Nirvana. When you remove afflictive
obscuration as well as cognitive obscuration, you attain perfect enlightenment,
the Buddhahood.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Cessation of afflictive obscuration and
cessation of cognitive obscuration is the truth of cessation of suffering.
Within the cessation of afflictive obscuration, there are two, one of Shravakas
and other of Preteyakabuddha. In total there are three cessations:</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l6 level1 lfo4; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"> <span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Cessation of Shravakas</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l6 level1 lfo4; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Cessation of
Preteyakabuddhas</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l6 level1 lfo4; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Cessation of Buddhas
(Mahayaha practioners)</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> This is the truth of the cessation of
sufferings.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> The path leading to the cessation of the
causes of suffering is the five paths: Gate, gate, paragate, parasamgate,
boddhisaha. They are:</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo5; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Path of accumulation
(Tib:tshogs lam)gate</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo5; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Path of preparation
(Tib:sbyor lam) gate</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo5; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Path of seeing (Tib:mthong
lam) para gate</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo5; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Path of meditation
(Tib:sgom lam)para sam gate</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo5; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Path of no more
learning (Tib:mi-lob lam) boddhisaha</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> The path 3rd, 4th, and 5th are what
Buddha meant by the truth of the path leading to cessation of the cause of
sufferings. The path in general are five, first two are conducive path and the
last three are the paths leading to the cessation of sufferings.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> The path Arya beings are those above the
3rd path, the path of superior beings, seeing ultimate reality, emptiness. We
can say there are 15 paths, 5 each of Shravakas, Prateyakabuddhas, and
Mahyanists. There are qualitative difference in the 3 groups' path.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> After the identification, what are the
practices associated with the four Noble Truths.</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l4 level1 lfo6; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Truth of the suffering
is to be identified (3 sufferings)</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l4 level1 lfo6; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Truth of the cause of
suffering is to be abandoned. (Contaminated karma and afflictions)</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l4 level1 lfo6; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Truth of the cessation
of suffering is to be actualized or experienced. (3 cessations of afflictive
obscuration, and cognitive obscuration)</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l4 level1 lfo6; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Truth of the path
leading to the cessation of suffering is to be meditated upon. (Last 3 of the 5
paths: gate, gate paragate, parasamgate, bodhisaha)</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> The first four paths are learner's path.
When you are at the first four stages, you are at the conventional stage. You
need to identify, abandon, actualize, and meditate. But at the fifth stage, the
ultimate level, there is nothing to identify, nothing to abandon, nothing to
actualize, and nothing to meditate upon. Therefore, third the set associated
with the Four Noble Truths:</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l2 level1 lfo7; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"> <span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Although the truth of
suffering is to be identified at conventional level, there is nothing to
identity at the ultimate level</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l2 level1 lfo7; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Although the truth of
the cause of suffering is to abandoned at conventional level, there is nothing
to abandon at the ultimate level</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l2 level1 lfo7; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Although the truth of
the cessation of suffering is to actualized at conventional level, there is
nothing to actualize at the ultimate level</span></p>
<p align="left" class="MsoNormal" style="margin-left: .5in; mso-list: l2 level1 lfo7; text-align: left; text-indent: -.25in;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Although the truth of the
path leading to the cessation of suffering is to be meditated upon at
conventional level, there is nothing to meditate upon at the ultimate level.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> When a projection is created, it is
samsara. When the projection stops, it is Nirvana. You projected a dream, you
projected as dream samsara. You wake up and stop projecting the dream, it is
Nirvana.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Example, Mount Kailash is pure and
beautiful. Seeing through two goggles, one clean and one dirty, you see
different Mount Kailash. One seen through a clean goggle is Nirvana and one
seen through dirty goggle is samsara. Same object is seen through two
difference lenses or glasses of goggles, wisdom. Dirty Mount Kailash seen
through dirty goggle is our mental projection, Mount Kailash is not dirty.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> </span><i><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Note:
This is a student's note. Error and omissions are bound to be there. A serious
student should study the actual teachings of the teacher, Geshe Dorjee Damdul
la, from www.tibethouse.in website. I write these notes to help my
understanding and recollections. (Tib:Rang gi yid la nges phyir ngas dhi
brtsams).</span></i></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> *******</span></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"></span></p>
<p align="center" class="MsoNormal" style="text-align: center;"><b><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">***********************************************</span></b></p>
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</p><p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 14pt;">Tibet House New Delhi Nalanda
Certificate Course / NCC1 </span></b></p>
<p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 14pt;">3rd
Session (12/06/2022)<br /></span></b></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> Regular
recitation of the prayers and dedications is important. It help us familiarize
our mind and thinking toward the greater course of finding happiness for
oneself and for others. We need to practice regularly and see if you resonate
with these three mind sets, the Three Principal Path.</span></p>
<ol><li><span style="font-family: "Garamond","serif"; font-size: 14pt;"> Renunciation of all bad habits and
negative thoughts (Tib:nges 'byung bsam pa)</span></li><li><span style="font-family: "Garamond","serif"; font-size: 14pt;">Bodhicitta, unconditional love towards
all sentient beings (Tib:byang chub sems)</span></li><li><span style="font-family: "Garamond","serif"; font-size: 14pt;">Wisdom of emptiness to see everything as
dream (Tib:stong nyid rtogs pa'i shes rab)</span></li></ol><p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> Usually our mind behaves in contrast to
the above three. Mediation is an active state of mind to revolutionize our
thinking from ignorance to wisdom.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> Renunciation is to renounce your misery
not your happiness or what you own. It is not self denial. Happiness is of two
types: Mundane contaminated happiness and uncontaminated happiness.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> Causes of our misery are our ignorance.
We need to study the Four Noble Truths and the Four Seals. <span style="mso-spacerun: yes;"> </span></span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> The Four Noble Truths is taught on the
basis of 12 recitations, 3 sets of 4 recitations each.</span></p><ol style="text-align: left;"><li><span style="font-family: "Garamond","serif"; font-size: 14pt;"><span> </span>Teaching of the Four
Noble Truth pertaining to identification of the truths</span><span style="font-family: "Garamond","serif"; font-size: 14pt;"><span> </span></span></li><li><span style="font-family: "Garamond","serif"; font-size: 14pt;"><span><span> </span> </span>Teaching of the Four
Noble Truths associated with the Practices of the truths</span></li><li><span style="font-family: "Garamond","serif"; font-size: 14pt;"><span></span><span></span><span> </span>Teaching of the Four
Noble Truth pertaining to the result one attains through the practice of the
Four Noble Truths</span>
</li></ol><p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> The first set is:</span></p>
<ol><li><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;"><span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">This is the truth of
suffering</span></li><li><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;"><span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">This is the truth of
the cause of suffering</span></li><li><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;"><span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">This is the truth of
the cessation of suffering</span></li><li><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;"><span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">This is the truth of
the path leading to the cessation of suffering</span></li></ol><p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;">The second set is:</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l6 level1 lfo3; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">1.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">The truth of the
suffering is to be identified</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l6 level1 lfo3; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">The truth of the cause
of suffering is to be abandoned</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l6 level1 lfo3; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">The truth of the
cessation of suffering is to be cultivated</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l6 level1 lfo3; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">4.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">The truth of the path
leading to the cessation of suffering is to be meditated upon</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;">The third set is:</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l5 level1 lfo4; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">1.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Identify the suffering
although there is nothing to identify</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l5 level1 lfo4; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Abandon the cause of
suffering although there is nothing to abandon</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l5 level1 lfo4; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Cultivate the cessation
of suffering although there is nothing to cultivate</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l5 level1 lfo4; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">4.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Meditate on the path
leading to the cessation of suffering although there is nothing to meditate
upon.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> This is the truth of suffering,
identification. Sufferings that the beings in the three realms (Desire, forms
and formless) undergo can be categorized under three groups:</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l2 level1 lfo5; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">1.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Sufferings of
sufferings, Manifest suffering (Desire realm)</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l2 level1 lfo5; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Sufferings of changes
(Desire realm, and the 1st three stage of form realms)</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l2 level1 lfo5; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Pervasive, conditioned
sufferings (exist in all realms)</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> This is the truth of sufferings that we
have studied. Buddha was referring to the pervasive suffering as truth of
suffering. The third pervasive exist in all the realms. It is said to be
conditioned because Afflictions and Contaminated Karma condition the beings existence
in the Samsara.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> Metaphor of two prisoners to be hanged serving
terms in a prison with good facility and kinds of luxurious amenities, one
escapes and one gets lured by the amenities and the result. Contaminated
happiness is a bait to keep beings tied to the samsara. Birds or animals when
given a good are very careful to see if it as bait or not.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> A picture of demon holding the wheel of
life represents impermanence of death. Buddha is out of samsara. We need to
cleanse ourselves slowly and gradually. If you are in the middle of a dirty
pool, move slowly toward the edge where it is clean. Just giving up everything
all of sudden saying it is bait is not a good practice. Extreme or acute
indulgence should be avoided. </span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> A sick teacher with TB and diabetes
problem should first have a strong body to take proper medication. Forcing diet
restriction will only make him further sick. He should be given proper food to
make him strong enough to take proper medication. As we grow and develop, we
will know that conducive factors at earlier stages were non-conducive actually.
What is conducive at one point may not be conducive at another point. <span style="mso-spacerun: yes;"> </span></span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> All mundane happiness are suffering, a
trap with a bait. If you are not affected then it is not a bait. Attachment is
weakeness and we get trapped. Problem is from the subjective mind and not the
objective bait. To curb this attachment and desire, we need to train our mind
to see reality, to see the bait behind what we crave for. Problem arises when
you get attached. Just like a prisoner get executed because of his attachment
to the good amenities and nice life in the prison (the metaphor). </span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> Object - subject duality is crucial.
When you are so attached to the cheese cake in your dream, you wake up and realize
that duality is gone or stops. As long as we don't wake up from our sleep of
ignorance, we are bound to be in the push and pull with the object. Involuntary
push and pull is a loss of freedom. Loss of freedom is misery, and misery is
samsara. </span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> It is not samsara, it is our mind which
is in the sleep of ignorance, making us vulnerable to involuntary push and
pull. Samsara is not outside, it is in our own mind, which has lost its freedom
to the sleep of ignorance.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> Mundane suffering is suffering of
change. Study the metaphor of the first mono , second momo and the last momo.
Whereas the first two were delicious and good, the last one will make you throw
up. So the first momo is suffering because it is a bait. Suffering of change
will become suffering of suffering. </span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> The third pervasive conditioned suffering
we need to study through illustration and why it is pervasive, conditioned and
suffering. When Buddha said this is suffering he meant this pervasive
suffering. </span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> <span style="mso-spacerun: yes;"> </span>We
are under the control of afflictions and contaminated karma. Three things
determine our being under the third pervasive sufferings:</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l0 level1 lfo6; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">1.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Involuntary birth in
samsara</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l0 level1 lfo6; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">We being under the sway
of contaminated karma and afflictions</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l0 level1 lfo6; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Contaminated neutral
feeling</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> <span style="mso-spacerun: yes;"> </span>Sufferings
are because of afflictions and contaminated karma. They are the master mind.
Therefore, we are not happy. To know the sufferings properly, we need to know
the three realms of samsara, they are:</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l8 level1 lfo7; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">1.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Desire realm (Karmalok)</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l8 level1 lfo7; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Form realm</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l8 level1 lfo7; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Formless realm </span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> Desire realm is a part of samsara where
the beings are primarily dictated by the desire for sensual object through five
sensual organs. </span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> Form and formless realms is where an
individual has already transcended (temporarily or fully) from desire realm and
are driven inwardly with meditative concentration, Samadhi. One needs to have
an advanced strong meditative concentration to take rebirth in these two
realms. Without this you are bound in the desire realm. They can also be
divided into two. One less advanced is from realm and highly advanced is the
formless realm. They are the gods of form and formless realms. They are not the
gods in a creator's sense. They are devas and devis, celestial beings. Not the
god from the theistic point of view, the creator.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> Desire realm has 5 or 6 divisions: 3
lower realms and 3 higher realms. They are:</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l7 level1 lfo10; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">1.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Hell</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l7 level1 lfo10; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Hungry ghost</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l7 level1 lfo10; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Animals</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l7 level1 lfo10; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">4.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Human</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l7 level1 lfo10; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">5.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Asuras</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l7 level1 lfo10; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">6.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Gods</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> Gods are in all three realms, desire,
form and formless realms. We are studying these realms to explain the meaning
of pervasive conditioned sufferings. We need to understand that suffering of
suffering exist only in desire realm and not in the form and formless realms. The
suffering of change exists in desire and form realms, not in the formless
realm. Form and formless realms are also divided into four each.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;">Form realm: </span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l9 level1 lfo8; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">1.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">1st concentration form
realm</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l9 level1 lfo8; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">2nd concentration form
realm</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l9 level1 lfo8; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">3rd concentration form
realm</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l9 level1 lfo8; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">4.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">4th concentration form
realm</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;">Formless realm:</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l4 level1 lfo9; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">1.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Infinite space</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l4 level1 lfo9; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Infinite consciousness </span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l4 level1 lfo9; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Vacuity</span></p>
<p align="left" class="MsoNormal" style="margin-left: 0.5in; mso-list: l4 level1 lfo9; text-align: left; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 14pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">4.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 14pt;">Peak of existence</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"><span style="mso-spacerun: yes;"> </span>Suffering of suffering exists only in
desire realm. Suffering of change exits in the first three realms of the form
realm, not in the 4th concentration form realm. Suffering of suffering and
suffering change does not exist in the formless realm. The third suffering,
pervasive suffering exits in all the realms. Therefore, the first two suffering
are not referred to as pervasive, these two do not pervade the whole samsara.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> The third suffering, pervasive conditioned
suffering exists in all the three realms across the samsara. It is conditioned
because affliction and contaminated karma condition our existence in samsara.</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> This is the truth of suffering that we
have studied today.</span></p>
<p class="MsoNormal"><i><span style="font-family: "Garamond","serif"; font-size: 14pt;">Note:
This is a student's note. Error and omissions are bound to be there. A serious
student should study the actual teachings of the teacher, Geshe Dorjee Damdul
la, from www.tibethouse.in website. I write these notes to help my
understanding and recollections. (Tib:Rang gi yid la nges phyir ngas dhi
brtsams).</span></i></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> *******</span></p>
<p align="center" class="MsoNormal" style="text-align: center;"><b><span style="font-family: "Garamond","serif"; font-size: 14pt;"> ***********************************************</span></b></p>
<p></p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3535532108575390348.post-3772331968631957692022-09-14T16:07:00.004-07:002022-09-14T16:09:26.240-07:00Nalanda Certificate Course 1 Session 2<p><!--[if gte mso 9]><xml>
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</p><p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Tibet House New Delhi Nalanda
Certificate Course / NCC1 </span></b></p>
<p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">2nd
Session (8/06/2022) </span></b></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> </span><b><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Buddha
Nature, two goals, two obstacles, two kinds of practitioners</span></b></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Buddha
Nature is a nature of mind with a potential to achieve Buddhahood. It talks
about existence of a seed of perfection within all of us.<span style="mso-spacerun: yes;"> </span>Just as seeds of sunflower have intrinsic
quality to produce oil, our mind also has an intrinsic quality to awaken
Buddhahood within us. Buddha Nature has two kinds, Proliferating Buddha Nature
and Natural Buddha Nature.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Proliferating
Buddha Nature is a growing mind with a good capacity to grow. Natural Buddha
Nature is a Proliferating Buddha Nature with the realization of emptiness of
all phenomena, the ultimate reality.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Two
goals: What we generally seek in our life can be categorized under two heads,
Fearlessness and Infinite Happiness. We need freedom from the fear of
sufferings and complete joy and happiness, Nirvana and Buddhahood. </span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> But
we are not able realize our Buddha mind because of mental defilements, which obstruct
or obscure us from seeing the reality and achieving fearlessness and infinite
happiness. The obscurations are of two types. They are: Afflictive obscuration
(AO)[Tib:Nyon sgrib] and Cognitive obscuration (CO) [Tib: Shes sgrib].</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Our
mind has potential to clean and remove all the defilements due to Afflictive
obscurations and Cognitive obscurations.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Afflictive
obscurations: Mental defilements due to attachment, anger, ignorance etc. are
the causes of the Afflictive obscurations. We are living in constant fear of
sufferings and miseries because of the obscurations. By removing or overcoming
Afflictive obscurations we achieve fearlessness, freedom from fear. This is a
stage where you have attained Nirvana. In vernacular language it is
fearlessness and in technical term it is Nirvana or Moksh.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Cognitive
obscurations: Mental defilements due to ignorance and its off shoots and strong
Karmic stains are the causes of the Cognitive obscurations. Complete control or
removal of this obscuration leads us to the fully awakened state of mind and
achieve infinite joy, Buddhahood.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> There
can be two seekers, Personal liberation seekers and Mahayana practitioners. The
former targets Nirvana and the later targets Buddhahood.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> The
cause of suffering and our circling in the Samsara is said to be two factors.
They are: Self Grasping Ignorance (SGI) and Self Centered Attitude (SCA).</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Nature
of mental defilements are ignorance, it's off shoots and the stains. Ignorance
is like darkness. In order to remove darkness, a light should be applied. So,
in order to remove the darkness of ignorance, a light of wisdom should be
applied. This light of wisdom is realization of wisdom of emptiness through
study, reflection, and meditation.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Ignorance
is like a poisonous tree. We need a sharp axe and a strong motivation to cut
this poisonous tree of ignorance. A sharp axe is a metaphor for sharp wisdom,
and a strong motivation for Nirvana or Buddhahood.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> It
is more difficult to get rid of Cognitive obscurations than Afflictive
obscurations. Motivation required to cut Afflictive obscurations is Renunciation
and motivation required to cut both Afflictive and Cognitive obscuration is
Bodhicitta, altruism. <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> It
is here the importance of the teaching of the three Principle Paths [Tib: lam
gtso rnam gsum] is emphasized. They are: Renunciation, Bodhicitta, and
Emptiness. These three should be practiced to achieve fearlessness and infinite
happiness. If these three points are missing, we are missing the path.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> How
to cultivate the three: Renunciation and Bodhicitta are motivations to achieve
fearlessness and infinite happiness. Emptiness is a light of wisdom to remove the
two obscurations.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Teachings
of the Buddha are all compiled in Tripitaka or Baskets, the three Shiksha, also
known as three higher learning. They are: Vinaya, discipline; Sutra,
meditation; and Abhi Dharma, wisdom. All the teachings of Buddha come under one
of these categories.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Mind
has three doors to project itself. These are through physical, mental, and
verbal. Physical and verbal are easier to control than the mental. Buddha spoke
on rules on physical and verbal. All our actions come from mind. Training of
mind is important.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Training
of mind is achieved through the proper study of the contents of these baskets. </span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> Wisdom
acquired through the trainings should have two qualities: the light of the
wisdom should be very bright to dispel the darkness of the ignorance; and the
light should be steady enough to show the path clearly.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Mind
should acquire sharp wisdom to see the subtlest of the truth. It should be
steady enough to fathom deep into the truth. Therefore, it should have the
quality of sharpness and steadiness. </span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"></span></p>
<p class="MsoNormal"><i><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">Note:
This is a student's note. Error and omissions are bound to be there. A serious
student should study the actual teachings of the teacher, Geshe Dorjee Damdul
la, from www.tibethouse.in website. I write these notes to help my
understanding and recollections. </span></i><i><span style="font-family: "Monlam Uni OuChan2"; font-size: 14.0pt;">རང་གི་ཡིད་ལ་ངེས་ཕྱིར་ངས་འདི་བརྩམས།</span></i><i><span style="font-family: "Microsoft Himalaya"; font-size: 14.0pt;"> </span></i><i><span style="font-family: "Garamond","serif"; font-size: 14.0pt;">(Tib:Rang gi yid la
nges phyir ngas dhi brtsams).</span></i></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> *******</span></p>
<p align="center" class="MsoNormal" style="text-align: center;"><b><span style="font-family: "Garamond","serif"; font-size: 14.0pt;"> ***********************************************</span></b></p>
<p></p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3535532108575390348.post-24215574533090793042022-09-13T16:09:00.017-07:002022-09-13T16:12:50.623-07:00Nalanda Certificate Course 1, First session<!--[if gte mso 9]><xml>
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<p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 14pt;">Tibet
House New Delhi, Nalanda
Certificate Course / NCC1 / 1st
Session (5/06/2022) Geshe
Dorjee Damdul la's teaching </span></b></p>
<p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 14pt;"> The
life story of Buddha and the Three Turning of the Wheel of Dharma</span></b></p>
<p class="MsoNormal"><span style="font-family: "Monlam Uni OuChan2"; font-size: 14pt;"> ཟབ་ཞི་སྤྲོས་བྲལ་འོད་གསལ་འདུས་མ་བྱས།<span style="mso-spacerun: yes;"> </span>བདུད་རྩི་ལྟ་བུའི་ཆོས་ཤིག་བདག་ལ་བརྙེས།</span></p>
<p class="MsoNormal"><span style="font-family: "Monlam Uni OuChan2"; font-size: 14pt;">སུ་ལ་བསྟན་ཀྱང་གོ་བར་མི་འགྱུར་བས།<span style="mso-spacerun: yes;"> </span>མི་སྨྲ་ནགས་འདབ་ཉིད་དུ་གནས་པར་བྱ།</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"> Profound,
peaceful, elaboration-free, clear light, and non-composite;</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;">Such
is the nectar-like Dharma I discovered.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;">Finding
no one who can fathom this teaching,</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;">In
silence I retire into the woods.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;">The
god Indra, Brahmas and others requested Buddha to teach. Buddha means fully
awakened one. </span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;">Buddhism
is more about compassion and wisdom. Here the motivation to become Buddha, a fully
awakened one, to benefit all sentient beings. The teachings should spread
compassion and wisdom.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;">When
we are born, most of us cried the moment when we came to this world. It is our
impulsive reaction to the discomfort and fear. So the suffering is reality from
the very start of our life.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;">Is
it possible to achieve zero percent suffering and 100 percent happiness? Buddha
said this is possible. Buddha said that everyone has a Buddha seed and
potential to get rid of sufferings and achieve happiness.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;">Acharya
Dignaga, the 6th century logician, composed a text Paramanasamuchaya, a
commentary on valid cognition. The salutation has the following two lines:</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;">The
one who has transformed into the Reliable Guide, motivated by altruism to
benefit sentient beings, the Teacher, Sugata, and Protector, to You, I make
prostrations.<span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;">After
100 years Acharya Dharmakriti, a 7th century scholar, saw this two line
salutation and wrote commentary in 280 verses. Such is the depth and profundity
of the salutation written by Acharya Dignaga.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;">We
are all seeking fearlessness and happiness. We don’t know how to achieve it. We
need a good guide or a teacher to lead us. We need an experienced guide. </span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;">Prince
Siddhartha became an experienced guide. His teachings were the solution to our problem.
He was Sugata, one who has overcome the self grasping ignorance and self
centered attitude. He became our protector.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;">Buddha
saw the seed of perfection, Buddha nature, within everyone. So he treated
everyone equally. Male, female, caste system, etc. were not relevant to him.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;">Intrinsic
nature of water is clear and pure. Dirt are of adventitious nature. Our mind
how defile it may be, its nature is pure and clean. When the impurity and dirt
are removed from the mind, fearlessness and infinite happiness come out.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;">Arya
Maitreya, the future Buddha, in his text Uttratantra, has written that seed of
perfection is within all of us. It is like a treasure box under the floor of a
beggar's hut. </span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;">We
need to know the nature of defilement or dirt in our mind to clean it properly.
The defilements or the afflictions may be gross or subtle. Gross afflictions
lead to Afflictive obscuration and stop you from attaining fearlessness or
Nirvna. Subtle afflictions lead to Cognitive affliction and stop you from
attaining infinite happiness or Buddhahood.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;">The
cause of our suffering could be of external and internal factors. Sound of clap
from two hands is metaphor of our misery. Two hands are metaphor for external
and internal factors. Coming together of the two hands, the external and
internal factors, causes misery. We usually identify our misery with the
external factor and rarely blame ourselves. We may not be have control over the
external factor, but we can control the internal factor. </span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;">Self
grasping ignorance and self centered attitude are internal factors that we need
to overcome to stop suffering and misery. Overcoming self grasping ignorance
removes fears, and overcoming self centered attitude brings happiness. To get
rid of these two self grasping ignorance and self centered attitude, Buddha
conducted three classes of teaching. This is called the Three Turning of the
Wheel of Dharma. <span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;">In
the first turning of the wheel of Dharma at Sarnath, Buddha taught the Four
Noble Truths. He said everything exist objectively. The target audiences were
the followers of the Vaibhashika and Sautrantika schools.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;">In
the second turning of the wheel of Dharma at Rajgirh, Buddha taught Emptiness.
Here he said there is no objective existence, everything exist subjectively.
The target audiences here were the followers of the Madhyamika school.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;">In
the third turning of the wheel of Dharma at Vaishali, Buddha taught the mind
only school, where the contradiction in the first and the second turning of the
wheel of Dharma was dispelled. The target audiences here were the follower of
the Chittamatra school. </span></p>
<p class="MsoNormal"><i><span style="font-family: "Garamond","serif"; font-size: 14pt;"></span></i></p>
<p class="MsoNormal"><i><span style="font-family: "Garamond","serif"; font-size: 14pt;">Note:
This is a student's note. Error and omissions are bound to be there. A serious
student should study the actual teachings of the teacher, Geshe Dorjee Damdul
la, from www.tibethouse.in website. I write these notes to help my
understanding and recollections. (</span></i><i><span style="font-family: "Monlam Uni OuChan2"; font-size: 14pt;">རང་གི་ཡིད་ལ་ངེས་ཕྱིར་ངས་འདི་བརྩམས། </span></i><i><span style="font-family: "Garamond","serif"; font-size: 14pt;">Tib:Rang gi yid la nges
phyir ngas dhi brtsams).</span></i></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 14pt;"></span></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Garamond","serif"; font-size: 14pt;">*******</span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><b><span style="font-family: "Garamond","serif"; font-size: 14pt;"></span></b></p>
<p align="center" class="MsoNormal" style="text-align: center;"><b><span style="font-family: "Garamond","serif"; font-size: 14pt;">***********************************************</span></b></p>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3535532108575390348.post-80733184415832194852022-06-09T05:32:00.007-07:002022-06-10T23:37:31.530-07:00Buddha's Teachings<div dir="ltr" style="text-align: left;" trbidi="on">
<p class="MsoNormal"><b></b></p><p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 12pt;"></span></b></p><p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 12pt;"></span></b></p><div class="separator" style="clear: both; text-align: center;"><b><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTY40pwJitYnM369M-nI0LhE33Sb4pt_ZxBKf0ZRS5XSjpmzjhHT9l0heX4ilfzWxSnTlQgT5EkYz1ZRp930JmKMvP-UiPfQakFW9Nj8A404RkePf3zBVDN4L3Gceg8cc_-I1hj_4B77QNz129O-Lm9sev2Ek_rjnB-rCsuj5gbW-naJDHSElhlVYy/s1107/Geshe%20Dordam.jpg" style="margin-left: 1em; margin-right: 1em;"><b><span style="font-family: "Garamond","serif"; font-size: 12pt;"> </span></b><img border="0" data-original-height="1107" data-original-width="764" height="267" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTY40pwJitYnM369M-nI0LhE33Sb4pt_ZxBKf0ZRS5XSjpmzjhHT9l0heX4ilfzWxSnTlQgT5EkYz1ZRp930JmKMvP-UiPfQakFW9Nj8A404RkePf3zBVDN4L3Gceg8cc_-I1hj_4B77QNz129O-Lm9sev2Ek_rjnB-rCsuj5gbW-naJDHSElhlVYy/w278-h267/Geshe%20Dordam.jpg" width="278" /></a></b></div><p></p><p class="MsoNormal" style="text-align: center;"><b><span style="font-family: "Garamond","serif"; font-size: 12pt;"> The Three Turnings of the Wheel of Dharma</span></b></p><p class="MsoNormal" style="text-align: center;"><b><span style="font-family: "Garamond","serif"; font-size: 12pt;"><b><span style="font-family: "Garamond","serif"; font-size: 12pt;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTY40pwJitYnM369M-nI0LhE33Sb4pt_ZxBKf0ZRS5XSjpmzjhHT9l0heX4ilfzWxSnTlQgT5EkYz1ZRp930JmKMvP-UiPfQakFW9Nj8A404RkePf3zBVDN4L3Gceg8cc_-I1hj_4B77QNz129O-Lm9sev2Ek_rjnB-rCsuj5gbW-naJDHSElhlVYy/s1107/Geshe%20Dordam.jpg" style="margin-left: 1em; margin-right: 1em;"><b><span style="font-family: "Garamond","serif"; font-size: 12pt;">ཆོས་འཁོར་རིམ་པ་གསུམ།</span></b></a></span></b> <br /></span></b></p><p class="MsoNormal" style="text-align: center;"><b><span style="font-family: "Garamond","serif"; font-size: 12pt;">(Tib: Chos 'khor rim pa gsum) <br /></span></b></p><p class="MsoNormal" style="text-align: center;"></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 12pt;">Below is an extract from the teaching Geshe Dorji Damdul gave on Mulamadyamikakarika Class-1 in August 2014 at Tibet House. The extract relates to the Three Turnings of the Wheel of Dharma. It has been updated with the Geshe la's online teaching on June 4, 2022 at Nalanda Certificate Course-1. <br /></span></p><!--[if gte mso 9]><xml>
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<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 12.0pt;">In
the first turning of the wheel of Dharma at Sarnath, Buddha taught the Four
Noble Truths. He said everything exist objectively. The target audiences were
the followers of the Vaibhashika and Sautrantika schools.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 12.0pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 12.0pt;">In
the second turning of the wheel of Dharma at Rajgirh, Buddha taught Emptiness.
Here he said there is no objective existence, everything exist subjectively.
The target audiences here were the followers of the Madhyamika school.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 12.0pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 12.0pt;">In
the third turning of the wheel of Dharma at Vaishali, Buddha taught the mind
only school, where the contradiction in the first and the second turning of the
wheel of Dharma was dispelled. The target audiences here were the follower of
the Chittamatra school. </span></p>
<span style="font-family: "Garamond","serif"; font-size: 12pt;">When
Buddha was asked about the contradiction, he said that all phenomena existence
or non-existence that comes to our mind can be categorized into three natures:</span>
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<ol start="1" style="margin-top: 0in;" type="1"><li class="MsoNormal" style="mso-list: l0 level1 lfo1;"><span style="font-family: "Garamond","serif"; font-size: 12pt;">Imputed Nature</span></li><li class="MsoNormal" style="mso-list: l0 level1 lfo1;"><span style="font-family: "Garamond","serif"; font-size: 12pt;">Other powered Nature</span></li><li class="MsoNormal" style="mso-list: l0 level1 lfo1;"><span style="font-family: "Garamond","serif"; font-size: 12pt;">Thoroughly Established Nature</span></li></ol>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 12pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 12pt;">All
existence phenomena can be of 1) Permanent and 2) Impermanent nature. Permanent
phenomena can be divided into: 1) Emptiness and, 2) Permanent Phenomena other
than emptiness.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 12pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 12pt;">Impermanent
phenomena are synonymous with Other Powered Nature; and Emptiness is synonymous
with Thoroughly Established Nature. The objective existence of all phenomena
that Buddha taught is about the Impermanent [Other powered Nature] and
Emptiness [Thoroughly Established Nature], because Impermanence and Emptiness
are objectively true.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 12pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 12pt;">Non-existence
Phenomena and Phenomena Other than Emptiness are all of Imputed Nature and they
exist subjectively. This was how Buddha taught the existence and non-existence
of phenomena subjectively and objectively.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 12pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 12pt;">Buddha
taught the Four Noble Truths: the truth of suffering; the cause of suffering;
the cessation of suffering; and the path leading to the enlightenment. In the
second turning of the wheel, Buddha taught to explain in detail about the Third
Noble Truth, i.e. the Cessation of Suffering.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 12pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 12pt;">In
the third turning of the wheel of Dharma, Buddha taught to explain the Fourth
Noble Truth, i.e. the Path leading to the cessation of suffering. That path is
the mind, the subtle clear light mind to achieve enlightenment. </span></p><p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 12pt;"><i>Note/Disclaimer: It is a student's note only. There may be error or misinterpretation. A serious student should reach Geshe la's teachings at the Tibet House. </i>རང་གི་ཡིད་ལ་སྒོམ་ཕྱིར་ངས་འདི་བྲིས།<i> I write this just for my memory and learning. </i><br /></span></p>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3535532108575390348.post-42276991801664493412022-02-15T23:49:00.006-08:002022-02-22T15:20:13.308-08:00The Ancient Tibetan Civilization<p><b><span lang="EN-US" style="color: #0e101a;"></span></b></p><div class="separator" style="clear: both; text-align: center;"><b><span lang="EN-US" style="color: #0e101a;"><br /></span></b></div><b><span lang="EN-US" style="color: #0e101a;">The
Ancient Tibetan Civilization: </span></b><span style="color: #0e101a;">Studies in myth, religion, and history of Tibet </span><span style="color: #0e101a;">by
Dr. Tsewang Gyalpo Arya</span><p></p>
<p style="line-height: 150%; margin: 0mm;"><span lang="EN-US" style="color: #0e101a;">Published
by Library of Tibetan Works & Archives, Dharamsala, India<o:p></o:p></span></p>
<p style="line-height: 150%; margin: 0mm;"><span lang="EN-US" style="color: #0e101a;">ISBN:
978-93-90752-72-0<o:p></o:p></span></p><p style="line-height: 150%; margin: 0mm;"><span lang="EN-US" style="color: #0e101a;"><br /></span></p><p style="line-height: 150%; margin: 0mm;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjiGz092nwJwIKWszmSI_i3vSClGTT_9dFsnQGfjqs2ReNTJ14ClXGBdEScFYEdQ96FD85YVzvkIgIo5bYW9y8vNhEOMrK6hz87dBB0r8Y3OWGKuiKDpjkPCChJ6v5ulwdDNvBL0X6fXhjoAuODnMSyq-SHnfCWEho0PG3kSxv56LA2PapL1pwOlIW6=s935" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="935" data-original-width="649" height="257" src="https://blogger.googleusercontent.com/img/a/AVvXsEjiGz092nwJwIKWszmSI_i3vSClGTT_9dFsnQGfjqs2ReNTJ14ClXGBdEScFYEdQ96FD85YVzvkIgIo5bYW9y8vNhEOMrK6hz87dBB0r8Y3OWGKuiKDpjkPCChJ6v5ulwdDNvBL0X6fXhjoAuODnMSyq-SHnfCWEho0PG3kSxv56LA2PapL1pwOlIW6=w222-h257" width="222" /></a></div><span style="color: #0e101a;"> </span><p></p>
<p style="line-height: 150%; margin-bottom: 12.0pt; margin-left: 0mm; margin-right: 0mm; margin-top: 0mm; margin: 0mm 0mm 12pt;"><span lang="EN-US" style="color: #0e101a;">The book is based
on the author's research in some grey areas in Tibetan study where more
research needs to be encouraged to bring out the full extent of study in
Tibetan myth, religion, and history. Tibet is an ancient nation with rich
indigenous myths, religion, and history dating back to more than 1000 BC<a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Books/The%20Ancient%20Tibetan%20Civilization%20for%20Academicia.doc#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="color: #0e101a; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: JA;">[1]</span></span><!--[endif]--></span></span></a>. Scientists have said that
human civilization existed in Tibet as far as 12,000<a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Books/The%20Ancient%20Tibetan%20Civilization%20for%20Academicia.doc#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="color: #0e101a; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: JA;">[2]</span></span><!--[endif]--></span></span></a> years back, and
primitive tools and implements found in the regions date back to some 8000
years<a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Books/The%20Ancient%20Tibetan%20Civilization%20for%20Academicia.doc#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="color: #0e101a; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: JA;">[3]</span></span><!--[endif]--></span></span></a>. But in most of the Tibetan
work and literature, it had shown as if the Tibetan civilization started from
the 7th century only. Not much is discussed about pre-7th century Tibet. What
little discussion found on the subject, too, is not aligned with the time and
facts. The question here in the book is - does Tibet have any indigenous myth,
religion, and history before the 7th century CE? <o:p></o:p></span></p>
<p style="line-height: 150%; margin: 0mm;"><span lang="EN-US" style="color: #0e101a;">Buddhism
from India brought enormous change in Tibet and greatly enriched the Tibetan
religious and cultural history. But much before the advent of Buddhism in the
7th century, there existed an indigenous religion in Tibet, which sustained the
Tibetan culture and greatly influenced the neighboring regions too. As Buddhism
gained a strong foothold and support in the land, indigenous religion and
values suffered discrimination. Ancient myths and values were cast into
oblivion. New myths of Indic affiliation ascribed significant aspects of
Tibetan civilization, the origin of the Tibetan race, the first King of Tibet,
Tibetan language, etc., to India. <o:p></o:p></span></p>
<p style="line-height: 150%; margin-bottom: 0mm; margin-left: 0mm; margin-right: 0mm; margin-top: 12.0pt; margin: 12pt 0mm 0mm;"><span lang="EN-US" style="color: #0e101a;">As native values
were castigated, Bon scholars too began to assert the origin of Bon religion to
some Tagzig [Tib:sTag-gzig], a distant land supposed to be Persia of the time.
In this way, Bon and Buddhist scholars, the two foremost authorities in Tibet,
competed in ascribing the native wisdom and culture to Tagzig and India.
Therefore, despite being an ancient civilization with rich history and culture,
we find some serious contradictions in Tibetan myth, religion, and history,
which do not corroborate the history and ancient nature of the Tibetan civilization. <o:p></o:p></span></p>
<p style="line-height: 150%; margin-bottom: 0mm; margin-left: 0mm; margin-right: 0mm; margin-top: 12.0pt; margin: 12pt 0mm 0mm;"><span lang="EN-US" style="color: #0e101a;">Contrary to
popular belief, the research hypothesis established here is that Tibet's myth,
religion, and history dates back to 1000 BCE. The first king, Nyatri Tsanpo,
appeared much before 127 BCE and was of Tibetan origin. An ancient Zhangzhung
civilization greatly influenced Tibet and the neighboring countries along the
Himalayan ranges. The 33rd King Srongtsan Gampo lived for 82 years, and there
existed some form of writing system in Tibet before the 7th century CE. <o:p></o:p></span></p>
<p style="line-height: 150%; margin-bottom: 0mm; margin-left: 0mm; margin-right: 0mm; margin-top: 12.0pt; margin: 12pt 0mm 0mm;"><span lang="EN-US" style="color: #0e101a;">Bon, the
indigenous religion of Tibet, has greatly influenced Tibetan civilization and
culture. But unfortunately, it is not openly embraced because of the
persecution it suffered in the early period of Buddhist supremacy. Therefore,
understanding the Bon religion and Zhangzhung civilization is imperative to get
a broader picture of Tibetan history and culture.<o:p></o:p></span></p>
<p style="line-height: 150%; margin-bottom: 0mm; margin-left: 0mm; margin-right: 0mm; margin-top: 12.0pt; margin: 12pt 0mm 0mm;"><span lang="EN-US" style="color: #0e101a;">The popular
Tibetan origin myth based on the Buddhist theory, Boddhisattva monkey and rock
ogress, of Tibet and Tibetans coming after the enlightenment of Buddha, has
failed to stand the test of the time. Jampal Tsagyu, the text on which the statement
is based, does not touch anything about Tibet and Tibetans. The origin of the
first Tibetan king Nyatri Tsanpo as an Indian Shakya king or the descendants of
Pandava or Kauravas of Mahabharata too has been found invalid<a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Books/The%20Ancient%20Tibetan%20Civilization%20for%20Academicia.doc#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="color: #0e101a; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: JA;">[4]</span></span><!--[endif]--></span></span></a>. The traditional native
theory of origin myth of cosmic egg and the first king as the descendant of god
has been found more mythically rationale. <o:p></o:p></span></p><p style="line-height: 150%; margin-bottom: 0mm; margin-left: 0mm; margin-right: 0mm; margin-top: 12.0pt; margin: 12pt 0mm 0mm; text-align: left;"></p>
<p style="line-height: 150%; margin-bottom: 0mm; margin-left: 0mm; margin-right: 0mm; margin-top: 12.0pt; margin: 12pt 0mm 0mm;"><span lang="EN-US" style="color: #0e101a;">Chronology of the
Tibetan kings with Nyatri Tsanpo at 127 BCE, 28th King Lha Thothori at 173 CE,
and the 33rd King Srongtsan Gampo at 617 CE does not flow well to explain the
existence of 43 Kings of the Yarlung dynasty<a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Books/The%20Ancient%20Tibetan%20Civilization%20for%20Academicia.doc#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="color: #0e101a; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: JA;">[5]</span></span><!--[endif]--></span></span></a>. The study has found it more
reasonable and scientific to put Nyatri Tsanpo beyond 127 BCE, Srongtsan Gampo's
birth at 569 CE. <o:p></o:p></span></p>
<p style="line-height: 150%; margin-bottom: 0mm; margin-left: 0mm; margin-right: 0mm; margin-top: 12.0pt; margin: 12pt 0mm 0mm;"><span lang="EN-US" style="color: #0e101a;">The book dwells on
the importance of the Zhangzhung kingdom and the indigenous Bon religion to
prove the existence of advanced civilization in Tibet since early times. The
origin of the Tibetan script and writing system has been discussed from a new
angle to encourage a fresh perspective to look at the subject. <o:p></o:p></span></p>
<p style="line-height: 150%; margin-bottom: 0mm; margin-left: 0mm; margin-right: 0mm; margin-top: 12.0pt; margin: 12pt 0mm 0mm;"><span lang="EN-US" style="color: #0e101a;">In a nutshell, the
book presents some strong working hypotheses for young scholars to work on. If
the book could offer a glimpse of what is obscured and unexplored but vast area
of study in the field of myth, religion, and history of Tibet, the author's
purpose would be more than fulfilled.<o:p></o:p></span></p><p style="line-height: 150%; margin-bottom: 0mm; margin-left: 0mm; margin-right: 0mm; margin-top: 12.0pt; margin: 12pt 0mm 0mm; text-align: center;"><span lang="EN-US" style="color: #0e101a;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhq5Yahjq960Lube4yvNVmgoBVXSLr436W-nBUIxMkK3wmP5JaIsLXkoMP8ZZK7YuW_8-gmQx9md1xG7woBikHM2G9kclS05aPLaqFXm6HFKe0V5w73S6IUla5UbxcxBIfacNaOD0-SUTWvqASlfajYObNFDaMN-i2xj6j63nbzuMRpfx_boX77UO5A=s4032" style="font-weight: 700; margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="4032" data-original-width="2835" height="206" src="https://blogger.googleusercontent.com/img/a/AVvXsEhq5Yahjq960Lube4yvNVmgoBVXSLr436W-nBUIxMkK3wmP5JaIsLXkoMP8ZZK7YuW_8-gmQx9md1xG7woBikHM2G9kclS05aPLaqFXm6HFKe0V5w73S6IUla5UbxcxBIfacNaOD0-SUTWvqASlfajYObNFDaMN-i2xj6j63nbzuMRpfx_boX77UO5A=w181-h206" width="181" /></a></span></p><p style="line-height: 150%; margin-bottom: 0mm; margin-left: 0mm; margin-right: 0mm; margin-top: 12.0pt; margin: 12pt 0mm 0mm;"><span face=""Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif" style="background-color: white; color: #050505; font-size: 15px; white-space: pre-wrap;">Link to buy paperback from Amazon.in:</span></p><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; font-size: 15px; white-space: pre-wrap;"><span style="font-family: inherit;"><a class="oajrlxb2 g5ia77u1 qu0x051f esr5mh6w e9989ue4 r7d6kgcz rq0escxv nhd2j8a9 nc684nl6 p7hjln8o kvgmc6g5 cxmmr5t8 oygrvhab hcukyx3x jb3vyjys rz4wbd8a qt6c0cv9 a8nywdso i1ao9s8h esuyzwwr f1sip0of lzcic4wl gpro0wi8 py34i1dx" href="https://www.amazon.in/dp/B09R52DG59?ref=myi_title_dp&fbclid=IwAR0LPAEpBmRKfKgfV9u13XcrIdTp1m1S6I3mWo5c10PsY_tai7nLUmAm_jo" rel="nofollow noopener" role="link" style="-webkit-tap-highlight-color: transparent; background-color: transparent; border-color: initial; border-style: initial; border-width: 0px; box-sizing: border-box; cursor: pointer; display: inline; font-family: inherit; list-style: none; margin: 0px; outline: currentcolor none medium; padding: 0px; text-align: inherit; text-decoration-line: none; touch-action: manipulation;" tabindex="0" target="_blank">https://www.amazon.in/dp/B09R52DG59?ref=myi_title_dp</a></span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; font-size: 15px; white-space: pre-wrap;">Link to buy eBook from Google PlayBook Store: <a class="oajrlxb2 g5ia77u1 qu0x051f esr5mh6w e9989ue4 r7d6kgcz rq0escxv nhd2j8a9 nc684nl6 p7hjln8o kvgmc6g5 cxmmr5t8 oygrvhab hcukyx3x jb3vyjys rz4wbd8a qt6c0cv9 a8nywdso i1ao9s8h esuyzwwr f1sip0of lzcic4wl gpro0wi8 py34i1dx" href="https://play.google.com/store/books/details?id=SNhaEAAAQBAJ&fbclid=IwAR2hPZ8mGTef1CAuYobjoRfB2y25BrraTk6z-2qIsUo2xBmqZa4rBiit_V4" rel="nofollow noopener" role="link" style="-webkit-tap-highlight-color: transparent; background-color: transparent; border-color: initial; border-style: initial; border-width: 0px; box-sizing: border-box; cursor: pointer; display: inline; font-family: inherit; list-style: none; margin: 0px; outline: currentcolor none medium; padding: 0px; text-align: inherit; text-decoration-line: none; touch-action: manipulation;" tabindex="0" target="_blank">https://play.google.com/store/books/details?id=SNhaEAAAQBAJ</a></div>
<p style="line-height: 150%; margin-bottom: 0mm; margin-left: 0mm; margin-right: 0mm; margin-top: 12.0pt; margin: 12pt 0mm 0mm;"><span lang="EN-US" style="color: #0e101a;"><o:p> </o:p></span></p>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Books/The%20Ancient%20Tibetan%20Civilization%20for%20Academicia.doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="mso-bidi-font-size: 10.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 115%; mso-ansi-language: X-NONE; mso-bidi-font-family: "Arial Unicode MS"; mso-bidi-language: BO; mso-fareast-font-family: "MS 明朝"; mso-fareast-language: X-NONE;">[1]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="mso-bidi-font-size: 10.0pt;"> <span style="color: #0e101a;"><span style="font-size: x-small;">1)
Tenzin Namdak, sNga rabs bod kyi byung ba bjod pa [An early history of Tibet],
p-168, 2) Jonh V. Bellezza, gShen rab myi bo - His life and times according to
Tibet's earliest literary sources</span></span></span><span lang="EN-US" style="mso-ansi-language: EN-US; mso-bidi-font-size: 10.0pt;"><span style="font-size: x-small;"><o:p></o:p></span></span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p style="line-height: 115%; margin: 0mm;"><span style="font-size: x-small;"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Books/The%20Ancient%20Tibetan%20Civilization%20for%20Academicia.doc#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Times New Roman", serif; line-height: 115%;">[2]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US" style="line-height: 115%;"> <span style="color: #0e101a;">Tibetan
Lived in Himalayas Year Round Up to 12,000 Years Ago by Laura Geggel, Senior
Writer / Jan 5, 2017. Live Science.
[http://www.livescience.com/57403-humans-inhabited-tibet-mountains-earlier-than-thought.html]</span><o:p></o:p></span></span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p style="line-height: 115%; margin: 0mm;"><span style="font-size: x-small;"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Books/The%20Ancient%20Tibetan%20Civilization%20for%20Academicia.doc#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Times New Roman", serif; line-height: 115%;">[3]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US" style="line-height: 115%;"> <span style="color: #0e101a;">Bod
kyi lo rgyus bgro glen, LTWA, p-1ix [Ancient artifacts found in Chamdo was said
to be four thousand years old, and at one another place artifacts dating some
eight thousand years have been found - Dalai Lama]<o:p></o:p></span></span></span></p>
<p class="MsoFootnoteText"><span style="font-size: x-small;"><span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p> </o:p></span><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Books/The%20Ancient%20Tibetan%20Civilization%20for%20Academicia.doc#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 115%;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Times New Roman", serif; line-height: 115%;">[4]</span></span></span></span></a><span lang="EN-US" style="line-height: 115%;"> <span style="color: #0e101a;">Three
popular theories based on ancient texts have been discussed. Indian Mahabharata
and Tibetan versions were compared and studied. According to Dr. P.V. Vartak,
the Scientific Dating of the Mahabharata War happened around 5000 - 3000 BCE</span></span></span></p></div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText"><span style="font-size: x-small;"><a href="file:///C:/Users/lungtok/Desktop/TGA2020/TGA/Books/The%20Ancient%20Tibetan%20Civilization%20for%20Academicia.doc#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span lang="X-NONE" style="mso-bidi-font-size: 10.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Times New Roman", serif; line-height: 115%;">[5]</span></span><!--[endif]--></span></span></span></a><span lang="X-NONE" style="mso-bidi-font-size: 10.0pt;"> <span style="color: #0e101a;">With
Nyatri at 127 BC, the 28th King Lhathothori birth at 173 CE, and the 33rd King
Srongtsan at 617 CE, the chronology doesn't flow well.</span></span></span><span lang="EN-US" style="mso-ansi-language: EN-US; mso-bidi-font-size: 10.0pt;"><o:p></o:p></span></p>
</div>
</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3535532108575390348.post-31248951844813214082022-01-10T01:48:00.004-08:002022-01-10T01:54:36.936-08:00Kanon Temples in Japan<div style="text-align: left;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;">A short guide to those who want to visit Kanon sama, Avaloketishvara, temples in Japan.</span></div><div style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;"> </span></div><div style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;"> </span><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhlRBtEyVLbRSxtHUOeGpOXxhFXtqH5ue8uGjObfVEPi7Rbcuycwvkwo1kqBYiHXHThHJNXwJ4L7OZbeg2V3PcC3_OrClSTA8CG7eYPyruLGhLstRragd7R6X0hCQFUGDk6VwRcPLx6-9m89CoGr3X_APop2MLyrKbN61RF0xydMRbwTfcpziXcQG5m=s4160" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="4160" data-original-width="3120" height="320" src="https://blogger.googleusercontent.com/img/a/AVvXsEhlRBtEyVLbRSxtHUOeGpOXxhFXtqH5ue8uGjObfVEPi7Rbcuycwvkwo1kqBYiHXHThHJNXwJ4L7OZbeg2V3PcC3_OrClSTA8CG7eYPyruLGhLstRragd7R6X0hCQFUGDk6VwRcPLx6-9m89CoGr3X_APop2MLyrKbN61RF0xydMRbwTfcpziXcQG5m=s320" width="240" /></a></div><p></p><div style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;">Kanonsama picture in Gokokuji Temple in Tokyo</span></div>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;"></span></p><p class="MsoNormal"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;">The
lord Avaloketishvara, the Boddhisattava of compassion, is considered patron
deity of Tibet. Tibetan Buddhist myth has it that the Tibetans are descendant
of Boddhisattva monkey, an emanation of Avaloketishvara, and Goddess Tara. His
Holiness the Dalai Lama is considered manifestation of Avaloketishvara, the
Boddhisattva of compassion. </span></p>
<p class="MsoNormal"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;"> Avaloketishvara
is widely venerated by those practicing Mahayana form of Buddhism. It is known
by Kanon sama or Kanon Bosatsu in Japanese. However, Kanon sama, the Lord
Avaloketishvara, in Japan is depicted in female form, whereas Chenrezig, the
Lord in Tibet, is revered in male form. </span></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhV4Y_3uOof2QNhFD_0pU_ObckXp8A8oxCDKbNIzard3XHsU_uIV_PuzkrESRVH9DtAL8i8cULUJvcHsfkURVNijUa2pibSFkvP6avNei7fbpOxjLIVXXY643d4gRRg6i3lETVtG6fUsGwMZPyensmb3eS-wpzOMlv_DJNjhULlpkBjN0UFGsPG-B4V=s4032" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3024" data-original-width="4032" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEhV4Y_3uOof2QNhFD_0pU_ObckXp8A8oxCDKbNIzard3XHsU_uIV_PuzkrESRVH9DtAL8i8cULUJvcHsfkURVNijUa2pibSFkvP6avNei7fbpOxjLIVXXY643d4gRRg6i3lETVtG6fUsGwMZPyensmb3eS-wpzOMlv_DJNjhULlpkBjN0UFGsPG-B4V=s320" width="320" /></a></div><p></p><p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;">100 Kanonsama
Temples in Japan</span></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;">There
are many Temples of Kanon sama in Japan, but 100 are designated for devotees'
pilgrimage. 67 of them are in Kanto areas and 33 are in Kansai area. In Kanto
area 34 of them are in Chichibu area of Saitama prefecture.</span></p>
<p class="MsoNormal"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;"> Pilgrimage
or hiking through these regions to visit the Temples will reveal how Buddhism
was once popular and wide spread in these regions. Kubo Daishi, the founder of
Japanese Shingon Buddhism, and the Lord Fudomyo, the patron deity of Tantraism,
could also be found in these temples. </span></p><p class="MsoNormal"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhzUDaCX9hUTMMGkGoCL_S21XXOx70IxM9Wc8rNJncd_w8pkJ3i8fNjQ3WlYb5O0hNiwtxSPR5YOVKGnpaYBrVaHaG-Zi6T-W3wrGvhiEMZP2PFMuP4MZwNO-8Oq5s0OJctwul97iZlIXe9B8U5OlwudtmPr_mtrMfQMbk4Hp4lZ5as8CJrzxw9sbIr=s4032" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3024" data-original-width="4032" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEhzUDaCX9hUTMMGkGoCL_S21XXOx70IxM9Wc8rNJncd_w8pkJ3i8fNjQ3WlYb5O0hNiwtxSPR5YOVKGnpaYBrVaHaG-Zi6T-W3wrGvhiEMZP2PFMuP4MZwNO-8Oq5s0OJctwul97iZlIXe9B8U5OlwudtmPr_mtrMfQMbk4Hp4lZ5as8CJrzxw9sbIr=s320" width="320" /></a></div><p></p><p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;"></span></p><p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;">Cairns, Tholo in Tibetan </span></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;"><span style="mso-spacerun: yes;"></span></span></p>
<p align="left" class="MsoNormal" style="text-align: left;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;">Each Temple has different manifestation
of the Lord Avaloketishvara and some peculiar characteristic. For example, Kanon-In,
the 31st Temple, in Chichibu region has 296 steep steps to climb uphill to reach
the Temple. <span style="mso-spacerun: yes;"> </span>The 296 steps are said to represent
the 276 words in Hangyashigyo, the Heart Sutra text, and 20 words of prayers
following it. If you climb the steps reciting the Heart sutra, at the end of
the recitation and the end prayer you reach before the Temple. The rocks beside
the Temple have images of religious status said to be curved with Kubodaishi's
nails.</span></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;"></span></p><p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEg6MiX9pGCn5o5_9rrKR0duwhepUMWNxQlBY2c0hODYT2Lmwh-QfzCj5mzhFkEr7ZtQAWBsI7RkkTRPgn_Car5MMZk6iKKiMZnZg7bojeZsV_or-STYtRDBsH_1GYqruXr93gOsE0eNBU5SazqEBtuSZlNptRYJLTF574sggWTofgF6wPh7y9qVHm4X=s4032" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3024" data-original-width="4032" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEg6MiX9pGCn5o5_9rrKR0duwhepUMWNxQlBY2c0hODYT2Lmwh-QfzCj5mzhFkEr7ZtQAWBsI7RkkTRPgn_Car5MMZk6iKKiMZnZg7bojeZsV_or-STYtRDBsH_1GYqruXr93gOsE0eNBU5SazqEBtuSZlNptRYJLTF574sggWTofgF6wPh7y9qVHm4X=s320" width="320" /></a></div><p></p><p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;"> The 34th Temple,
Suesenji</span></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;"></span></p>
<p class="MsoNormal"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;">Tibetan
Heart Sutra text is said to have one bampo. A bampo has three hundred sholokas.
A sholoka has four tshig-rkang, lines of verses. Therefore, it should have 1200
lines. The one in the Sherig Parkhang's prayer book (nyer mkho'i zhal 'don kun
phan nyi 'od ces bya ba bzhugs so, 2018 edition, p-214) has 100 lines ending
with a strok, shed. </span></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEipxgaj8TS9ZRv4lUEiOh7OA4vfTeiRbcM8sZC0rXBauJpMwLkUfwT2kSaXEPlEswHybyCUUK023HEZQnbHN0rMzoFpNSNQzlYfacQ5wtKiMYGgaUXqFRYwBBL18L-2DfIZXkbMP2RYU9s7YY5ByR1fctItGd5UN7-rvQxktPVQkl3TSumwVuH7fBTK=s4032" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3024" data-original-width="4032" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEipxgaj8TS9ZRv4lUEiOh7OA4vfTeiRbcM8sZC0rXBauJpMwLkUfwT2kSaXEPlEswHybyCUUK023HEZQnbHN0rMzoFpNSNQzlYfacQ5wtKiMYGgaUXqFRYwBBL18L-2DfIZXkbMP2RYU9s7YY5ByR1fctItGd5UN7-rvQxktPVQkl3TSumwVuH7fBTK=s320" width="320" /></a></div><p></p><p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 12pt;"> Nagatoro Iwadatemi
and the river, Chichibu in Saitama Ken</span><br /></p>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3535532108575390348.post-84978613118106673492021-12-15T02:39:00.006-08:002022-02-16T14:44:37.511-08:00Early Japanese visitors in Tibet<p><!--[if gte mso 9]><xml>
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</p><p class="MsoNormal" style="mso-pagination: widow-orphan; text-align: center;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;">Some early
Japanese visitors to Tibet</span></p>
<p class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: center;"><sub><span style="font-family: "Monlam Uni OuChan2"; font-size: 20pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;">བོད་དང་ཉི་འོང་དབར་སྔ་མོའི་འབྲེལ་བ།</span></sub></p>
<p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhvZMvNvZpMviUqJFFvTzxXEtMLTxVmw4LPtbUBZ8f0wy6H3mV7CpuXCAgy974UcAiFmB4Q0t6uro5twFHPYftDT3dpbEDdVtNKQSPFAJHLJWbZlkwzIFkKg0VrJIYzVI4G90VhSdI45K0oo6qVPG_Mwu04pI6JKDINERBK8DNVl9JP5MTWvEd3WuiQ=s4032" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="4032" data-original-width="3024" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEhvZMvNvZpMviUqJFFvTzxXEtMLTxVmw4LPtbUBZ8f0wy6H3mV7CpuXCAgy974UcAiFmB4Q0t6uro5twFHPYftDT3dpbEDdVtNKQSPFAJHLJWbZlkwzIFkKg0VrJIYzVI4G90VhSdI45K0oo6qVPG_Mwu04pI6JKDINERBK8DNVl9JP5MTWvEd3WuiQ=w185-h240" width="185" /></a></span></div><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"><br />On the 121st anniversary of Rev Kawaguchi Ekai's reaching Tibet (the actual date: 4/07/1900), I reproduce below the notes I shared with the visiting Japanese university students in Dharamsala in 2004 at Tibet Museum. </span><p></p><p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;">My respect and appreciation is with the Japanese who visited Tibet in those difficult times, lived with the Tibetans and later told our true story. If possible, I would like to pay respect to the families of these devoted, adventurous, and brave souls. </span></p><p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;">The talk note is here below: <br /></span></p><p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;">Like many foreigners, Japanese also
took interest in Tibet, and they ventured into the land in the late 19th
and early 20th century. Tibet remained in self isolation with a view to
preserve its own religious faith, culture, and language. Tibet remained oblivious
to the world wars and the impending danger from the aggressive neighbor in the
east, China. </span></p>
<p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"> It is recorded that some ten
Japanese visited Tibet with different objects and motives at same and
different times when Tibet was an independent nation. Some have seen the last days of
Tibetan independence. Their writings and memoirs have become proof of Tibetan
independence. They are known as Nyuzosha, one who had entered Tibet, in Japanese. Here is the brief notes on those determined Japanese and the purpose
of their visit, and what they did in Tibet.</span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"></span></p>
<p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"><span style="mso-spacerun: yes;"> </span><b>1900: Kawaguchi Ekai</b> (1866-1945), a
student of Sarat Chandra Das, visited Tibet disguised as a Chinese monk. He
reached Lhasa in March 1901. He was inspired to study original translation of
Buddha`s teaching. He studied in Sera monastery, one of the largest monasteries
in Tibet. As he helped the local with his medical knowledge, he was also known
as Sera Amchi. He is said to have informed Sarat Chandra Das about the Russian
influence in Tibet that triggered Young Husband expedition of 1904. He returned
in 1903. His book, "Three Years in Tibet", Chibeto Ryokoki, became
very popular.</span></p>
<p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"> <b>1901: Narita Yasutera</b>
(1864-1915), a Buddhist priest and student of Nanjo Bunyo reached Lhasa in Dec
1901. He was earlier with Imperial army, later sent to the USA on a mission,
then to Taiwan. It was not clearly known why he was sent to Tibet. His dairy
"Shin-Zo Nishi" records his travel in Tibet. Black Dragon Society
(Kokukyokai) also has his record in "Senkoku Shinshi Kiden".</span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"></span></p>
<p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;">Around that time a priest by the
name of <b>Nomi Kan</b> (1868-?), also a student of Nanjo Bunyo, tried entering Tibet. He reached upto Bathang and it is
not clearly known of his fate thereafter.<span style="mso-spacerun: yes;"> </span></span></p>
<p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><b><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;">1905: Teramoto Enga</span></b><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"> (1872-1940), a
Buddhist priest, stayed briefly in Tibet and later continued to Peking. But his
influence over Japanese – Tibetan relationship was considered substantial. He
sent information to the Japanese government, Nishi Honganji Temple.
In 1903, Count Otani Kozui was the head of the Hongjanji Temple. He had his brother Sonya Otani meet the 13th Dalai Lama at Wataishen and planned student exchange and the
visit of His Holiness the 13th Dalai Lama to Japan. </span></p>
<p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><b><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;">1910: Yajima Yasujiro</span></b><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"> (1882-1963), a Russo-Japan
war (1904-05) veteran. British took him for a spy. He stayed in Tibet briefly
then left. He visited again in 1912 disguised as a coolie and stayed in Tibet
till 1918. He drew a map and was later given charge of one section of the
Tibetan army, which he trained in Japanese method of warfare. His Holiness the
13th Dalai Lama was said to have been fond of him. He married with a Tibetan
woman, bore a child Ishishin. The boy later died in a war with China.</span></p>
<p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><b><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;">1912: Aoki Bunkyo</span></b><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"> (1886-1956),
representative of Count Otani of Nishi Hoganji, stayed in Tibet till 1916.
Although a priest, his activities were mostly secular. It is said the idea of
pan-Buddhism, pan-Asianism, and a Buddhist renaissance was dear to the
nationalist Japanese. Count Otani was in favor of this idea. Aoki translated
Japanese infantry manual into Tibetan, unfortunately, a copy could not be
found. He is said to be in a committee who designed Tibetan flag. He was sent
to buy arms (guns) for Tibetan government.</span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"></span></p>
<p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><b><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;">1913: Tada Tokan</span></b><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"> (1890-1967), also
a representative of Count Otani, but he confined himself to the study of
Buddhism and was very critical of Aoki Bukyo's activities. He stayed in Tibet
for ten to eleven years. Both Aoki and Tada were said to have been invited by
the Dalai Lama as result of the Dalai Lama`s meeting with Count Otani at Peking
in 1908. Count Otani was said to have fallen from power in 1914. Tada wrote
"Dalai Lama Jusanse" and "Chibtto Taizaiki". H.H. the 13th
Dalai Lama continued correspondence with him with a hope that the Japanese
government would help Tibet in checking Chinese aggressions.</span></p>
<p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><b><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;">1939: Kimura Hisao</span></b><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"> (Dawa Sangpo) (1922-1989), a
spy disguised as Mongolian stayed in Tibet for more than a year. Around that
time another spy, <b>Nishikawa Kazumi</b> (1918-2008) also visited Tibet. But it is said
that they were so lost in the way that they reached Tibet only after the war.
Kimura's story is in "Japanese Agent in Tibet" and Nishikawa's story
is in "The Rising Sun in the land of Snow", both by Scott Berry.</span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"></span></p>
<p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"><b>1939: Nomoto Jinzo </b>(1917-2014)</span><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;">, a Japanese spy,
now 86 years old wrote "Chibetto Senko". He was in Tibet on
information gathering mission. He entered Tibet in 1939. </span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"></span></p>
<p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><i><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;">Above information was compiled for a
talk given to a visiting Japanese University Students at the request of the
Department of Information (DIIR), May 2004 / updated 17/02/2022 </span></i></p>
<p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"> </span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"></span></p>
<p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><b><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;">Related books and important years:</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"></span></p>
<p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;">Three years in Tibet by Kawaguchi
Ekai</span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"></span></p>
<p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;">Japanese agent in Tibet by Kimura
Hisao and Scott Berry</span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"></span></p>
<p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;">Monks, Spies and a Soldier of
Fortune: the Japanese in Tibet by Scott Berry</span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"></span></p>
<p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;">A stranger in Tibet: A Japanese zen
monk by Scott Berry</span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"></span></p>
<p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;">Thirteenth Dalai Lama, Thupten
Gyatso (1876-1933) by Tada Tokan</span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"></span></p>
<p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;">Young Husband expedition to Tibet
1904</span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"></span></p>
<p align="left" class="MsoNormal" style="mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;">World War I (1914 - 1918) World War
II (1939-1945)</span><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 0pt;"></span></p>
<p class="MsoNormal"> </p>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3535532108575390348.post-40318854391695423692021-10-07T05:01:00.005-07:002021-10-14T19:31:11.708-07:00Pain of an unrequited love!<p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"> <span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">སྙིང་གཏམ་ངོས་ལེན། </span></p><p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">Confession of
love </span></p><p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;"> </span><span lang="JA" style="font-family: "MS Mincho"; font-size: small; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Monlam Uni OuChan2"; mso-bidi-font-family: "Monlam Uni OuChan2"; mso-hansi-font-family: "Monlam Uni OuChan2";">愛の告白</span><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;"></span></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">Chupa na bhi nahin ata, jata bhi
nahin ata <span style="mso-spacerun: yes;"> </span></span></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">Don't know how to hide my love,
nor do I know how to disclose it</span></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">གསང་དགོས་བསམ་ཡང་གསང་མ་ཤེས།</span></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">གསང་དགོས་བསམ་ཡང་གསང་མ་ཤེས།<span style="mso-spacerun: yes;"> </span>ལབ་དགོས་བསམ་ཡང་ལབ་མ་ཤེས།</span></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">ང</span><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">ས</span>་ཁྱེད་ལ་དགའ་པོ་བྱེད་ཀྱི་ཡོད།<span style="mso-spacerun: yes;"> </span>ལབ་དགོས་བསམ་ཡང་ལབ་མ་ཤེས།</span></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="margin-bottom: 0in; margin-left: 0in; margin-right: 0in; margin-top: 12.0pt; margin: 12pt 0in 0in; text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">ལག་ཐིལ་སྒང་ཁྱེད་ཀྱི་མཚན།<span style="mso-spacerun: yes;"> </span>བྲིས་བསུབ་མང་པོ་བྱེད་མྱོང་ཡོད།</span></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">ཁྱེད་གཅིག་ལ་དགའ་པོ་བྱེད་ཀྱི་ཡོད།<span style="mso-spacerun: yes;"> </span>ཁྱེད་གཅིག་ལས་གསང་དགོས་དོན་ངས་མ་ཤེས།</span></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">ཁྱེད་གཅིག་ལས་གསང་དགོས་དོན་ངས་མ་ཤེས།</span></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">ཁ་ཐོག་ལ་སྙིང་གཏམ་དེ་ཡོད་ཀྱང་།<span style="mso-spacerun: yes;"> </span>ཇི་ལྟར་ཞུ་དགོས་ངས་མ་ཤེས།</span></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">ང</span><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">ས</span>་ཁྱེད་ལ་དགའ་པོ་བྱེད་ཀྱི་ཡོད།<span style="mso-spacerun: yes;"> </span>ཁྱེད་ལ་ལབ་སྟངས་ངས་མ་ཤེས།</span></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">གསང་དགོས་བསམ་ཡང་གསང་མ་ཤེས།<span style="mso-spacerun: yes;"> </span>་་་་་</span></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">དགའ་པོ་བྱེད་སྟངས་ཁྱེད་རྣམས་ཀྱིས།<span style="mso-spacerun: yes;"> </span>བུ་ང་ལ་ལམ་སྟོན་གནང་རོགས་ཞུ།</span></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">གྲོགས་གཅིག་གི་བརྩེ་བའི་རེ་བའི་ནང་།<span style="mso-spacerun: yes;"> </span>ཚེ་གཅིག་འདི་རྫོགས་འགྲོ་རྒྱུའི་ཉེན་ཁ་ཆེ།</span></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">ཁྱེད་དང་ཐུག་རྒྱུའི་ཐབས་ཤིག་ཀྱང་།<span style="mso-spacerun: yes;"> </span>བཟོ་ཡང་མི་ཐུབ་དེ་འདྲའི་ང་།</span></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">ང</span><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">ས</span>་ཁྱེད་ལ་དགའ་པོ་བྱེད་ཀྱི་ཡོད།<span style="mso-spacerun: yes;"> </span>ལབ་དགོས་བསམ་ཡང་ལབ་མ་ཤེས།</span></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">ཐག་རིང་ཟུར་ནས་ཡིབ་བཞིན་དུ།<span style="mso-spacerun: yes;"> </span>ཁྱེད་རང་སྲུང་ནས་བསྡད་མྱོང་ཡོད།</span></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">འདི་འདྲའི་ང་ཡི་སྙིང་གཏམ་དེ།<span style="mso-spacerun: yes;"> </span>ཁྱེད་རང་ལ་ཞུ་རྒྱུར་བཞེད་དགོས་དོན་ཅི།</span></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">ཁྱེད་རང་ལ་ཞུ་རྒྱུར་བཞེད་དགོས་དོན་ཅི།</span></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">ང་ཡི་སེམས་ཀྱི་སྨྱོ་ཚུལ་ལ་བལྟོས།<span style="mso-spacerun: yes;"> </span>གསལ་བཤད་ཞུ་སྟངས་ངས་མ་ཤེས།</span></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">ང</span><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">ས</span>་ཁྱེད་ལ་དགའ་པོ་བྱེད་ཀྱི་ཡོད།<span style="mso-spacerun: yes;"> </span>ལབ་འདོད་ཆེ་ཡང་ལབ་མ་ནུས།</span></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">གསང་དགོས་བསམ་ཡང་གསང་མ་ཤེས།<span style="mso-spacerun: yes;"> </span>་་་་་</span></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Microsoft Himalaya"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">Video link here: <a href="https://www.youtube.com/watch?v=beyJY99Rusk">https://www.youtube.com/watch?v=beyJY99Rusk</a></span></p><span style="font-size: small;">
</span><p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Microsoft Himalaya"; font-size: small; line-height: 115%; mso-ansi-language: EN-US;">Full audio link: <a href="https://www.youtube.com/watch?v=X9MB_25XncQ">https://www.youtube.com/watch?v=X9MB_25XncQ</a></span></p><p class="MsoNormal" style="text-align: left;"><span style="font-family: "Microsoft Himalaya"; font-size: 20pt; line-height: 115%; mso-ansi-language: EN-US;"><span style="font-size: small;"><i>Note: This is one of the popular Indian movie, Bazigar, love songs wherein the boy sings in the unrequitted love and the girl discarding the real love goes for a sham love. As requested by some friends, here is the Tibetan translation.</i></span><br /></span></p>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3535532108575390348.post-26050177627510170312021-10-05T20:52:00.003-07:002021-10-05T20:58:11.174-07:00The Heart Sutra<p><!--[if gte mso 9]><xml>
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</p><p align="center" class="MsoNormal" style="line-height: 12.1pt; text-align: center;"><b><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">The Heart Sutra</span></b></p>
<p align="center" class="MsoNormal" style="line-height: 12.1pt; text-align: center;"><b><span style="color: #222222; font-family: "Microsoft Himalaya"; mso-fareast-font-family: 游明朝;">ཤེས་རབ་སྙིང་པོའི་མདོ།</span></b></p><p class="MsoNormal" style="line-height: 12.1pt;"><b><span style="color: #222222; font-family: "Microsoft Himalaya"; mso-fareast-font-family: 游明朝;"></span></b></p><div class="separator" style="clear: both; text-align: center;"><b><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEionRL9Ta-reFhfALxDX2F2oNhVmKnszwTbn-zksbcBPS-slcJNhUmhwK40k4GrfiCvaPJlmWE_96bIW-sr5kV9NrRSBkrH6p866OnwO9xYCa423hi21_5LAu6_R-KQJE5QOMY6SaP-yp4/s2048/Buddha.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1461" data-original-width="2048" height="228" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEionRL9Ta-reFhfALxDX2F2oNhVmKnszwTbn-zksbcBPS-slcJNhUmhwK40k4GrfiCvaPJlmWE_96bIW-sr5kV9NrRSBkrH6p866OnwO9xYCa423hi21_5LAu6_R-KQJE5QOMY6SaP-yp4/s320/Buddha.jpg" width="320" /></a></b></div><b><br /></b><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">The Heart Sutra, also known as the Heart of Wisdom, is </span><span style="color: black; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">one of </span><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">the
Perfection of Wisdom sutras and a very important Buddhist text explaining the
essence of emptiness. Buddhists recite the sutra often as a way of practice and
devotion. His Holiness the Dalai Lama has said that it is good to recite the
sutra as it helps one keep one's faith and reminds oneself of the practice.
However, he emphasized the need to understand the meaning of the Heart sutra
and practice meditation on emptiness. This will help us realize the meaning of
emptiness and grasp the reality of all existences and the ultimate nature of
our minds.</span><p></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">Generally,
we get a gross idea of impermanence and dependent origination of all phenomena
through this teaching of the Heart sutra. Impermanence and dependent
origination are important aspects of Buddhist teachings. Some of us might have
conceptual idea of what emptiness means; the subjective and objective existence
of all phenomena; and the two truths, conventional and ultimate truths.</span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;"></span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">Impermanence
means all composite things are subject to change and dissolution. This helps us
in understanding the futility of our grasping to self and others as if
everything exists permanently. This misunderstanding is ignorance which fuels
afflictions such as attachment, aversion, hatred, etc., in us. </span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;"></span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">Dependent
origination means everything that we relate to exists dependently; nothing
exists independently. We are all part of this universe; we do not exist
independently. Our happiness is dependent on others. With this understanding,
we look at all sentient beings compassionately as any mother would do to her
child. The teachings say that we need to look at all the sentient beings as
one's mother in one of the many samsaric journeys of ours. </span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;"></span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">Proper
understanding of the emptiness gives us more clarity about impermanence and
dependent origination. </span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;"></span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">In Heart
Sutra, the meaning of emptiness is explained according to the two truths,
conventional and ultimate truths. Emptiness does not mean that nothing exists;
it says things exist subjectively but not objectively. Later, it explains the
shunyata, the nature of emptiness, the ultimate reality. Finally, it introduces
a mantra that explains the paths a practitioner needs to follow to reach
enlightenment through the realization of emptiness, the ultimate nature of self
or mind. </span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">The text
says:</span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt; margin-left: 2in;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt; text-indent: 0.5in;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">Form is empty;</span></p>
<p class="MsoNormal" style="line-height: 12.1pt; text-indent: 0.5in;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">Emptiness is form;</span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt; text-indent: 0.5in;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">Emptiness is not other than form;</span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt; text-indent: 0.5in;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">Form is also not other than emptiness.</span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">The form
is empty means that although we see a form, it is devoid of independent
existence. It is a combination of many factors, a label that we have for a
particular form. Say a flower; it does not exist independent of its attributes.
Let us meditate on a flower; the flower is not independent; its existence
depends upon many other factors and attributes. It has no inherent independent
existence on its own. So, the form is empty of objective and independent
existence. It exists subjectively; form is conventional truth.</span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;"></span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">Emptiness
is form: Due to the absence of independent existence a subjectively existence form
is possible. This is what is referred to as the emptiness is form. What we are
seeing is what we have labeled as a form; it does not exist independently.
There is no objective existence of the form. Therefore, what we see as forms is
emptiness seen in forms only. We say it is a flower, but the flower is empty of
independent existence. What we see as flower, therefore, is a mere appearance
to the subjective mind. What is empty of objective flower allows the subjective
flower to exist. </span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">Therefore, emptiness is the ultimate nature of form.</span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;"></span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">The
Buddhist concept of emptiness is not about the non-existence of any phenomena;
it says things exist subjectively, not objectively. This denial of the
objective existence of phenomena is emptiness. </span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;"></span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">The text ends
with a mantra. It indicates that this is a great and excellent mantra which
could overcome the sufferings of Samsara.</span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;"></span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">Tayatha,
ga-te, ga-te, para ga-te, para sam ga-te, Boddhi-svaha</span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">It is
roughly translated as: Go, go, go beyond, go further beyond, and establish
Buddhahood!</span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;"></span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">This
mantra encapsulates the five paths that a practitioner takes to achieve
Buddhahood. The five paths are 1) the path of accumulation, 2) the path of
joining (preparation), 3) the path of seeing, 4) the path of practice
(meditation), and 5) the path of fulfillment (no more learning), Buddhahood. [</span><span lang="BO" style="color: #222222; font-family: "Monlam Uni OuChan2"; mso-ansi-language: BO; mso-bidi-language: BO; mso-fareast-font-family: 游明朝;">ཚོགས་ལམ། སྦྱོར་ལམ།
མཐོང་ལམ། སྒོམ་ལམ། མི་སློབ་ལམ།]</span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;"></span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">The first
stage, the path of accumulation, is when one has realized the altruistic mind
of Bodhicitta – the courageous mind wishing to become Buddha for the benefit of
all sentient beings.</span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;"></span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">The
second state, the path of joining or preparation, is when a practitioner has
acquired high skill in the meditational technique of Vipassana and Samadhi. The
practitioner has a high conceptual understanding of emptiness but has not
perceived emptiness directly. </span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;"></span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">The
practitioner enters the third stage when he or she has directly perceived
emptiness, therefore, the path of seeing. Those who have reached this state are
honored as </span><span style="font-family: "Garamond", "serif";">Arya beings<a href="#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Garamond", "serif"; font-size: 12pt;">[1]</span></span></span></span></a></span><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">. The path of seeing has sixteen moments or stages, the
last one being the 16<sup>th </sup>which is referred to as subsequent knowledge
of the path.</span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;"></span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">The
fourth stage, the path of meditation, is where the practitioner dwells deep in
the direct realization of emptiness frequently tempered by the mind of Bodhicitta.
Meditation and familiarity with the non-conceptual wisdom of emptiness complimented
by the noble eightfold path is practiced at this stage. </span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;"> The last
stage, the path of no more learning, is when the practitioner has fully
realized the emptiness for the ultimate deliverance from all obscurations. </span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">Arhat or dgra bcom pa is at the stage of "no more learning" in
the case of Sravakas, Personal liberation seeker, paths and Nirvana is achieved<a href="#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: EN-US;">[2]</span></span></span></span></a>.
</span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;"> For a Mahayana
practitioner at this Mahayanist stage of "no more learning", the
ultimate nature of mind, the pure, clear light of Dharmadhatu in its
consummated form is manifested and Buddhahood is achieved.</span></p>
<p class="MsoNormal" style="line-height: 12.1pt;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;"> Note: </span><span style="color: #222222; font-family: "Microsoft Himalaya"; font-size: 10.5pt; mso-bidi-font-style: italic; mso-fareast-font-family: 游明朝;">རང་གི་ཡིད་ལ་ངེས་ཕྱིར་ངས་འདི་བརྩམས།<span style="mso-spacerun: yes;"> </span>འདི་འབྲེལ་ཁུངས་དག་ཏུ་ཤེས་འདོད་ན་གཤམ་འཁོད་དཔེ་དང་གསུང་ཆོས་ལ་གཟིགས་རོགས་ཞུ།
</span><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">I write this to familiarize
myself with what I have learned. A serious student should refer to the link
below for more information. </span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;"><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;"> </span><b><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">Reference:</span></b><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="margin-left: 0.5in; text-align: justify; text-justify: inter-ideograph;"><span style="color: #222222; font-family: Symbol; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">-</span><span style="color: #222222; font-family: "Times New Roman","serif"; font-size: 7pt; mso-fareast-font-family: 游明朝;"> </span><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">H.H. the Dalai Lama, Introduction to Buddhism &
Tantric Meditation, Paljor Pubications, New Delhi</span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="margin-left: 0.5in; text-align: justify; text-justify: inter-ideograph;"><span style="color: #222222; font-family: Symbol; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">-</span><span style="color: #222222; font-family: "Times New Roman","serif"; font-size: 7pt; mso-fareast-font-family: 游明朝;"> </span><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">H.H. the Dalai Lama, Essence of Heart Sutra, Wisdom
Publications, USA</span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="margin-left: 0.5in; text-align: justify; text-justify: inter-ideograph;"><span style="color: #222222; font-family: Symbol; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">-</span><span style="color: #222222; font-family: "Times New Roman","serif"; font-size: 7pt; mso-fareast-font-family: 游明朝;"> </span><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">Geshe Dorjee Damdul, Quintessence of Heart Sutra, Tibet
House Delhi Teaching, 27/09/2020</span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="margin-left: 0.5in; text-align: justify; text-justify: inter-ideograph;"><span style="color: #222222; font-family: Symbol; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">-</span><span style="color: #222222; font-family: "Times New Roman","serif"; font-size: 7pt; mso-fareast-font-family: 游明朝;"> </span><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">Geshe Dorjee Damdul, Heart Sutra (3-day intensive course)
April 2013, Tibet House Delhi</span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="margin-left: 0.5in; text-align: justify; text-justify: inter-ideograph;"><span style="color: #222222; font-family: Symbol; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">-</span><span style="color: #222222; font-family: "Times New Roman","serif"; font-size: 7pt; mso-fareast-font-family: 游明朝;"> </span><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">Geshe Dorjee Damdul, Tenet System, 09/10/2017, Tibet House
New Delhi</span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="margin-left: 0.5in; text-align: justify; text-justify: inter-ideograph;"><span style="color: #222222; font-family: Symbol; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">-</span><span style="color: #222222; font-family: "Times New Roman","serif"; font-size: 7pt; mso-fareast-font-family: 游明朝;"> </span><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">Ani Thupten Chodron, Commentry on the Heart Sutra,
Sravasti Abbey, USA </span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal" style="margin-left: 0.5in; text-align: justify; text-justify: inter-ideograph;"><span style="color: #222222; font-family: Symbol; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝; mso-fareast-language: JA;">-</span><span style="color: #222222; font-family: "Times New Roman","serif"; font-size: 7pt; mso-fareast-font-family: 游明朝; mso-fareast-language: JA;"> </span><span face=""游ゴシック Light"" lang="JA" style="color: #222222; mso-bidi-font-family: Arial; mso-fareast-language: JA; mso-hansi-font-family: Times;">ダライ・ラマが語る般若心経、</span><span style="color: #222222; font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">Kozo Otani and Kazuo Kikuchi 2006</span><span face=""游ゴシック Light"" lang="JA" style="color: #222222; mso-bidi-font-family: Arial; mso-fareast-language: JA; mso-hansi-font-family: Times;">角川学芸出版</span><span face=""游明朝","serif"" style="color: #222222; font-size: 10.5pt; mso-bidi-font-family: Arial; mso-fareast-language: JA; mso-hansi-font-family: Times;"></span></p>
<p class="MsoNormal"><span style="mso-fareast-language: JA;"> </span></p>
<div style="mso-element: footnote-list;"><br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Cambria","serif"; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: "MS Mincho"; mso-fareast-language: EN-US;">[1]</span></span></span></span></a>
<span style="font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">They are actually the Sangha that is referred in
Buddhist refuge, i.e. Buddha, Dharma, and Sangha.</span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Cambria","serif"; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: "MS Mincho"; mso-fareast-language: EN-US;">[2]</span></span></span></span></a>
<span style="font-family: "Garamond","serif"; mso-bidi-font-family: Arial; mso-fareast-font-family: 游明朝;">But for those on Mahayana path, this is the 8<sup>th</sup>
Bhumi of the Mahayana path of meditation.</span></p>
</div>
</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3535532108575390348.post-70296602834236817372021-08-05T14:53:00.003-07:002021-08-05T15:01:38.103-07:00Tibetan and Japanese Children Books<p><!--[if !mso]>
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</p><p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-font-family: "Monlam Uni OuChan2";">བོད་དང་ཉི་འོང་གི་གནའ་སྒྲུང་། </span></b></p><p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-font-family: "Monlam Uni OuChan2";">Tibetan and Japanese Folktaes </span></b></p>
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translate, and introduce the rich ancient Tibetan and Japanese folk stories to
the children around the world. It is an attempt to resuscitate the folktales
and legends of Tibet from the verge of fading out of people's memory. Through
these folk-stories our forefathers and parents have passed the important
message of societal code of conduct and moral values to the children. Our
children should know these folktales, so that they also come to know that once
we lived with the animals around and communicated with them. We hope the
children around the world will enjoy reading these tales and appreciate the
moral and spiritual messages the stories convey. </span></p><!--[if gte mso 9]><xml>
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<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 12.0pt; mso-bidi-font-family: "Monlam Uni OuChan2";">Please visit: <a href="https://tibetanchildrenbooks.blogspot.com/">https://tibetanchildrenbooks.blogspot.com/</a>
for the books and information. The books are also available at <a href="http://www.paljorpublications.com/">http://www.paljorpublications.com/</a>
in Delhi, India</span></p>
<span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-font-family: "Monlam Uni OuChan2";"> </span>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3535532108575390348.post-22649686754489378962021-07-14T20:34:00.013-07:002021-07-22T00:07:32.852-07:00The Nine Stages of Meditation<p><!--[if !mso]>
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</p><p class="MsoNormal"><b><span style="font-family: "Monlam Uni OuChan2"; font-size: 18pt; line-height: 115%;">སེམས་གནས་དགུ </span></b><b><span style="font-family: "Microsoft Himalaya"; font-size: 12pt; line-height: 115%;"><span style="mso-spacerun: yes;">チベット仏教瞑想・心の九次第定<br /></span></span></b></p>
<p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;">Sems gnas dgu, the Nine Stages of Meditation</span></b></p><p style="text-align: center;"><b><span style="font-family: "Garamond","serif"; font-size: 10pt;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg5sgCMu0tUz1JzXberZVMGlPlbOkHyE0FLOR_41M39R8yy7KQ7dK7kEuYC6c9JCVyhgSwvjVcbwYWFpbCWnPDeiXKI56hxdEfbdsB3MIvBKnod05HNrAgk6VS3d-lLxUVpq8Hz_LREizc/s2048/Sems+gnas+dgu+bw.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2048" data-original-width="1640" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg5sgCMu0tUz1JzXberZVMGlPlbOkHyE0FLOR_41M39R8yy7KQ7dK7kEuYC6c9JCVyhgSwvjVcbwYWFpbCWnPDeiXKI56hxdEfbdsB3MIvBKnod05HNrAgk6VS3d-lLxUVpq8Hz_LREizc/w320-h400/Sems+gnas+dgu+bw.jpg" width="320" /></a> </span></b></p><p style="text-align: center;"><b><span style="font-family: "Garamond","serif"; font-size: 10pt;"> The Nine Stages of
Meditation</span></b>
</p><p align="center" class="MsoNormal" style="text-align: center;"><b><span style="font-family: "Microsoft Himalaya"; font-size: 12pt; line-height: 115%;"></span></b></p>
<p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;">Sems gnas dgu, the Nine Stages of Meditation:</span></b><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;"> It is
the practice or process of meditation associated with achieving Shamatha [Tib:zhi
gnas] and Vipasyna insight [Tib:lhag mthong]. Arya Maitriya has explained these
stages of meditation in the Mahayanasutraalankara<a href="#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: "MS Mincho"; mso-fareast-language: JA;">[1]</span></span></span></span></a>,
Ornaments of Mahayanasutra [Tib:theg pa chen po mdo sde rgyan]. The nine stages
can be seen beautifully illustrated on Tibetan thangkas, a religious art, where
the mind, distractions, efforts and the meditator's progress are displayed
through the metaphor of an elephant, a monkey, a monk and others. Let us see what
these nine stages of meditation and the metaphors are all about.</span></p>
<p class="MsoNoSpacing"><b><span style="font-family: "Garamond","serif"; font-size: 12pt;">Description
of the illustrations:</span></b></p>
<p class="MsoNoSpacing"><span style="font-family: "Garamond","serif"; font-size: 12pt;"> The
illustrations on the thangka represent the nine stages or processes through
which a meditator passes on his way to achieve the calm abiding mind, Shamatha.</span></p>
<p class="MsoNoSpacing" style="margin-bottom: 12.0pt; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 12pt 0.5in; mso-list: l5 level1 lfo3; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"> <span style="mso-list: Ignore;">1.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 12pt;">The first stage, Setting
the mind [Tib:sems 'jog pa], is represented by a monk at the bottom right of
the thangka; he is initiated to meditation through the power of Hearing
[Tib:thos pa'i stops]. The meditator attempts to place his or her mind on the
object of meditation. He has a hook in his right hand, signifying Awareness
[Tib:shes bzhin]<a href="#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: "MS Mincho"; mso-fareast-language: JA;">[2]</span></span></span></span></a>,
and lasso in the left hand, signifying Mindfulness [Tib:dren pa]. The elephant
represents the mind, and its black color signifies laxity, dullness, and sinking
[Tib:'bying ba]. The monkey represents distractions and temptations, [Tib:'phro
ba], and its black color signifies mental scattering, rgod pa. The silk cloth
between the monk and the elephant represents sensual touch, a distraction. A
fire before the monkey is the strength or effort of Awareness and Mindfulness with
which a meditator needs to work on the objection of meditation.</span></p>
<p align="center" class="MsoNoSpacing" style="margin-bottom: 12pt; text-align: center;"><span style="font-family: "Garamond","serif"; font-size: 12pt;"></span></p>
<p class="MsoNoSpacing" style="margin-bottom: 12.0pt; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 12pt 0.5in; mso-list: l5 level1 lfo3; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 12pt;">The second stage, Continual
setting, [Tib:rgyun du 'jog pa]: The waterfalls represent a stream of thoughts
flowing in the mind which distracts one's concentration. An effort is made to
have the mind continually stay on the object of meditation. The figures of
fruits and a conch shell with incense represent taste and smell, sensual
distractions. At this stage, the mind gets a little mindful, as reflected by
the appearance of white color on the head of the elephant. But it is still led
by the monkey, the distractions.</span></p>
<p align="center" class="MsoNoSpacing" style="margin-bottom: 12.0pt; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 12pt 0.5in; text-align: center;"><span style="font-family: "Garamond","serif"; font-size: 12pt;"></span></p>
<p class="MsoNoSpacing" style="margin-bottom: 12.0pt; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 12pt 0.5in; mso-list: l5 level1 lfo3; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 12pt;">The third stage, Further
setting, [Tib:glen te 'jog pa]: The elephant with its head all white turns to
the meditator. Noticing distractions, an effort is made to bring the mind back
to the object of concentration. The meditator has his lasso tied on the
elephant. This means that the mind has become attentive to what the meditator
is doing. Here, a black rabbit appears on the elephant, it represents the emergence
of subtle distractions, [Tib:bying ba 'phra mo], in mind. A pair of cymbals is
depicted representing sensual distraction of sound, sgra. </span></p>
<p class="MsoNoSpacing" style="margin-bottom: 12.0pt; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 12pt 0.5in; mso-list: l5 level1 lfo3; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">4.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 12pt;">The fourth stage, Closely
setting [Tib:nge bar 'jog pa]: Here we see that the elephant, the monkey, and
the rabbit are all paying attention to the meditator signifying progress in the
meditation. The mind with its gross and subtle distractions has noticed the
meditator's effort to lead them. A close concentration is maintained on the
object of meditation. </span></p>
<p class="MsoNoSpacing" style="margin-bottom: 12.0pt; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 12pt 0.5in;"><span style="font-family: "Garamond","serif"; font-size: 12pt;"></span></p>
<p class="MsoNoSpacing" style="margin-bottom: 12.0pt; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 12pt 0.5in; mso-list: l5 level1 lfo3; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">5.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 12pt;">The fifth stage, Disciplined
setting [Tib:dul bar byed pa]: Now the meditator is leading the three animals
representing mind, gross and subtle distractions. This indicates a degree of
control over the animals, i.e. the mind and the distractions. We see a wish-fulfilling
jewel, nor bu, representing the bodily aspect of the five sensual desires. The
fire of effort has also become small, meaning less effort is needed to
concentrate. Here the distractions are rejected and the virtue of a calm-abiding
mind embraced. <span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoNoSpacing" style="margin-bottom: 12.0pt; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 12pt 0.5in; mso-list: l5 level1 lfo3; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">6.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 12pt;">The sixth stage, Peaceful
setting [Tib:zhi bar byed pa]: The meditator is peacefully leading the elephant
and the monkey, the mind and the distractions. The rabbit has disappeared,
meaning no more subtle distractions. The distractions are overcome and the mind
is pacified of all aversion toward meditation due to mental afflictions. The
mind has become calm and peaceful.</span></p>
<p align="center" class="MsoNoSpacing" style="margin-bottom: 12.0pt; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 12pt 0.5in; text-align: center;"><span style="font-family: "Garamond","serif"; font-size: 12pt;"></span></p>
<p class="MsoNoSpacing" style="margin-bottom: 12.0pt; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 12pt 0.5in; mso-list: l5 level1 lfo3; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">7.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 12pt;">The seventh stage, Complete
pacification [Tib:rnam par zhi bar byed pa]: The elephant has become almost
white, and the meditator bid farewell to the monkey, signifying peaceful mind
and no distractions ahead. The lasso has been eliminated, meaning no need to control
the mind with effort. Equanimity of the mind is maintained by overcoming the
slightest disturbance and aversion.</span></p>
<p class="MsoNoSpacing" style="margin-bottom: 12.0pt; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 12pt 0.5in; mso-list: l5 level1 lfo3; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">8.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 12pt;">The eighth stage, One-pointed
setting [Tib:rtse gcig tu byed pa]: Now there is only the meditator and the elephant
(mind). The elephant has become totally white, pure, and free from distraction,
following the meditator obediently. Here freedom from all kinds of distractions
is achieved and the mind is in full concentration.</span></p>
<p class="MsoNoSpacing" style="margin-bottom: 12.0pt; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 12pt 0.5in; mso-list: l5 level1 lfo3; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">9.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 12pt;"><span style="mso-spacerun: yes;"> </span>The ninth stage, Equanimity and equipoise
setting [Tib:mnyam par 'jog pa]: The elephant, the mind, is completely in peace
and in equanimity with the meditator. The highest state of meditation is
achieved where no effort is needed to have the mind stable on the object of
concentration.</span></p>
<p class="MsoNoSpacing" style="margin-bottom: 12pt;"><span style="font-family: "Garamond","serif"; font-size: 12pt;">This is how a calm-abiding mind [Tib:zhi gnas,
Sans:shamatha] is achieved through the Nine Stages of Meditation. There are some
illustrations above the ninth stage, let us see what they represent. After
having achieved a calm-abiding mind, one can experience bodily and mental bliss
and pliancy. </span></p><p class="MsoNoSpacing"><span style="font-family: "Garamond","serif"; font-size: 12pt;"></span></p>
<p class="MsoNoSpacing"><span style="font-family: "Garamond","serif"; font-size: 12pt;">In
figure 29, the monk flying in the sky, signifies the attainment of the mystical
power of the suppleness of the body [Tib:lus shin sbyangs]. The figures 30 and
31, the monk on the white elephant, show the attainment of a calm-abiding mind [Tib:zhi
gnas] and mental pliancy [Tib:sems shin sbyangs]. The figure 32, the monk on
the elephant with a wisdom sword, indicates cutting the root of samsara through
the joint application of the calm-abiding mind and the wisdom of emptiness. The
figure 33, a fire behind, represents the power of Mindfulness [Tib:dren pa] and
Awareness [Tib:shes bzhin] to achieve the complete realization of the wisdom of
emptiness of self and of all phenomena. </span></p>
<p class="MsoNoSpacing"><span style="font-family: "Garamond","serif"; font-size: 12pt;"></span></p>
<p class="MsoNoSpacing" style="margin-bottom: 12pt;"><span style="font-family: "Garamond","serif"; font-size: 12pt;">To pass through these Nine Stages of Meditation
smoothly, Arya Maitriya has warned of five obstacles or mistakes and taught eight
antidotes to overcome these obstacles. They are explained as follows<a href="#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: "MS Mincho"; mso-fareast-language: JA;">[3]</span></span></span></span></a>:</span></p>
<p class="MsoNoSpacing" style="margin-left: 0.5in;"><span style="font-family: "Garamond","serif"; font-size: 12pt;">[nyes pa lnga spong 'du byed brgyad, bsten pa'i
rgyu las byung 'ao.</span></p>
<p class="MsoNoSpacing" style="margin-left: 0.5in;"><span style="font-family: "Garamond","serif"; font-size: 12pt;">le lo dang ni gdams ngag rnams, brjed dang
bying dang rgod pa dang,</span></p>
<p class="MsoNoSpacing" style="margin-bottom: 12.0pt; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 12pt 0.5in;"><span style="font-family: "Garamond","serif"; font-size: 12pt;">'du
mi byed dang 'du byed de, 'di dag nyes pa lngar 'dod do]</span></p>
<p class="MsoNoSpacing" style="margin-bottom: 12.0pt; margin-left: .5in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 12pt 0.5in;"><span style="font-family: "Garamond","serif"; font-size: 12pt;">Relinquish
/ avoid the five obstacles, apply the eight antidotes, Shamatha is achieved
thus.</span></p>
<p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;">The five obstacles [Tib:Nyes pa lnga] are: </span></b></p>
<p class="MsoNoSpacing" style="margin-left: 0.5in; mso-list: l2 level1 lfo6; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">1.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 12pt;">Laxity or mental slackness
[Tib:le lo, Sans:kausidya]</span></p>
<p class="MsoNoSpacing" style="margin-left: 0.5in; mso-list: l2 level1 lfo6; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 12pt;">Forgetfulness [Tib:rjed
pa, Sans:musitasmritita]</span></p>
<p class="MsoNoSpacing" style="margin-left: 0.5in; mso-list: l2 level1 lfo6; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 12pt;">Sinking and scattering
attention [Tib:bying rgod, Sans:nirmagnataauddhatya]</span></p>
<p class="MsoNoSpacing" style="margin-left: 0.5in; mso-list: l2 level1 lfo6; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">4.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 12pt;">Effortlessness or
inability [Tib:'du mi byed, Sans:samskarasevana]</span></p>
<p class="MsoNoSpacing" style="margin-left: 0.5in; mso-list: l2 level1 lfo6; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; font-size: 12pt; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">5.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 12pt;">Imaginary or false
effort [Tib:'du byed, Sans:samskarasevana]</span></p>
<p class="MsoNoSpacing" style="margin-left: 0.5in;"><span style="font-family: "Garamond","serif"; font-size: 12pt;"></span></p>
<p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;">Eight antidotes [Tib:'du byed brgyad]:</span></b><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;"> The eight
antidotes mentioned in the text to overcome these five obstacles are:</span></p><p class="MsoNormal" style="margin-left: 0.5in; mso-list: l1 level1 lfo2; text-indent: -0.25in;"><span style="font-family: Symbol; font-size: 12pt; line-height: 115%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;"><span style="font: 7pt "Times New Roman";"></span></span></span><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;">(A)<span> </span>Antidotes
for the mental laxity and slackness [Tib:le lo, Sans:kausidya] are four; 1) Trust
[Tib:dad pa, Sans:sraddha], 2) Determination [Tib:'dun pa, Sans:chanda], 3) Perseverance
[Tib:brtson grus, Sans:virya], and 4) Tranquility [Tib:shin sbyang,
Sans:prasrabdhi]. One needs to have a strong belief or trust in the positive
aspects of meditation and have a strong determination to pursue meditational
practices. One must make an effort, persevere in the practice and have a
positive frame of mind and tranquility.</span></p>
<p class="MsoNormal" style="margin-left: 0.5in; mso-list: l1 level1 lfo2; text-indent: -0.25in;"><span style="font-family: Symbol; font-size: 12pt; line-height: 115%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">(B)<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;">Antidote
for the Forgetfulness [Tib:rjed pa, Sans:musitasmritita] is 5) Mindfulness
[Tib:dren pa, Sans:smriti], one must an make effort to put conscientious effort
to concentrate on the object of meditation.</span></p>
<p class="MsoNormal" style="margin-left: 0.5in; mso-list: l1 level1 lfo2; text-indent: -0.25in;"><span style="font-family: Symbol; font-size: 12pt; line-height: 115%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">(C)<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;">Antidote
for the Sinking and scattering mind [Tib:bying rgod, Sans:nirmagnataauddhatya]
is <span style="mso-spacerun: yes;"> </span>6) Awareness / comprehension
[Tib:shes bzhin, Sans:samprajanya], a close watch and detection of sinking or
scattering mind should be made and have the mind focus properly on the object
of meditation.</span></p>
<p class="MsoNormal" style="margin-left: 0.5in; mso-list: l1 level1 lfo2; text-indent: -0.25in;"><span style="font-family: Symbol; font-size: 12pt; line-height: 115%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">(D)<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;">Antidote
for the Effortlessness or inability [Tib:'du mi byed, Sans:samskarasevana] is
7) Investigation [Tib:'du byed, Sans:samskaracintana], make an effort to
identify the sinking and scattering, and apply prompt attention to ward off the
distractions. </span></p>
<p class="MsoNormal" style="margin-left: 0.5in; mso-list: l1 level1 lfo2; text-indent: -0.25in;"><span style="font-family: Symbol; font-size: 12pt; line-height: 115%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">(E)<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;">Antidote
for the Imaginary or false effort [Tib:'du byed, Sans:samskarasevana] 8) is Equanimity
[Tib:btang snyom, Sans:adhivasana]: relax and remain in equanimity after the
counter measures have taken the effect, not overdoing or applying the antidote
in excess.</span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;">Through the application of these eight antidotes to the
five obstacles to meditation, one can gradually achieve Shamatha, a calm and
serene mind. Therefore, the growth and cultivation of these eight qualities are
very important. Having understood the shortcoming and remedy, one is now well
equipped to get into the real practice of Shamatha meditation through the nine
stages of meditation [Tib:sems gngas dgu]. </span></p>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;">The course of the Nine Stages of Meditation is conducted
with the help of Six powers [Tib:stob drug] and the realization of Four
attentions [Tib:yid byed bzhi].</span></p>
<p class="MsoNormal"><b><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;">The six powers, [Tib:stob drug]:</span></b><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;"> The Nine
Stages of meditation is initiated or sustained by the six powers or faculties.
They are:</span></p>
<ol start="1" style="margin-top: 0in;" type="1"><li class="MsoNormal" style="mso-list: l4 level1 lfo1;"><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;">Hearing [Tib:thos
pa, Sans:srutibala]: It is the beginning of your meditation, how you read
or how you came to know or learn about meditation. Because of this power
you are introduced to meditation and this is how you come to the first
stage of meditation, making an effort to place your mind on an object of
concentration. </span></li><li class="MsoNormal" style="mso-list: l4 level1 lfo1;"><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;">Reflection
[Tib:bsam pa, Sans:asayabala]: The sinking and scattering of mind occur
strongly at the initial stages. But through a repeated effort to think and
reflect, one is able to place one's mind on the object of meditation. The
second stage of meditation is achieved through this Power of reflection.</span></li><li class="MsoNormal" style="mso-list: l4 level1 lfo1;"><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;">Mindfulness
[Tib:dren pa, Sans:smritibala]: Being mindful and noticing the distractions,
an effort is made to bring the mind back to the object of meditation. This
applies to the third and the fourth stages of meditation.</span></li><li class="MsoNormal" style="mso-list: l4 level1 lfo1;"><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;">Awareness and comprehension
[Tib:shes bzhin, Sans:samprajnyabala]: This power makes you conscious or
aware of the negative aspects of mental stains and positive aspects of Shamatha.
The fifth and sixth stages of meditation are backed by this power. </span></li><li class="MsoNormal" style="mso-list: l4 level1 lfo1;"><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;">Diligence or
mental energy [Tib:brtson 'drus, Sans:viryabala]: Through diligence the
mind becomes clear and is not influenced by the negative stains or
distractions. The seventh stage of meditation is achieved
through this power.<span style="mso-spacerun: yes;"> The eighth stage of meditation is supported by the 3rd, 4th, and 5th powers, i.e. dren pa, shes bzhin, and brtson 'drus. </span></span></li><li class="MsoNormal" style="mso-list: l4 level1 lfo1;"><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;">Perfection [Tib:yongs
su 'dris pa, Sans:paricayabala]: The mind is acquainted and in repose with
the meditation. Through this power of perfection, the ninth stage of
meditation is achieved.</span></li></ol>
<p class="MsoNormal"><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;"><span style="mso-spacerun: yes;"> </span><b>The four Attentions
or mental activities [Tib:yid byed bzhi, Sans:manaskara]:</b> While proceeding
along the Nine Stages of Meditation, a meditator must comprehend and pay close
attention to the mental activities to achieve steady progress in this journey
of meditation. These four attentions or comprehensions are:</span></p>
<ol start="1" style="margin-top: 0in;" type="1"><ol start="1" style="margin-top: 0in;" type="1"><li class="MsoNormal" style="mso-list: l0 level2 lfo5;"><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;">Effortful
Attention, [Tib:bsgrims te 'jug pa'i yid byed,
Sans:Manonivesapravartak-manaskara]: During the first and the second
stages of meditation, a meditator needs to make a good effort and
attention to place the mind on the object of meditation. "The first
step in the realization of the first and second stages of meditation
demands the most strenuous absorption on the mind on the object of
concentration."<a href="#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: "MS Mincho"; mso-fareast-language: JA;">[4]</span></span></span></span></a></span></li><li class="MsoNormal" style="mso-list: l0 level2 lfo5;"><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;">Scattered
Attention, [Tib;chad cing 'jug pa'i yid byed, Sans:vicchinnapravartak-manaskara]:
Throughout the 3rd to 7th stages of meditation, every now and then,
distractions arise in various forms through laxity, excitement,
scattering, etc. These intermittent distractions are managed diligently.
"Here concentration on the object of mediation is not extended over
long periods but is desultory, i.e., the process of concentration goes on
intermittently."<a href="#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: "MS Mincho"; mso-fareast-language: JA;">[5]</span></span></span></span></a></span></li><li class="MsoNormal" style="mso-list: l0 level2 lfo5;"><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;">Unscattered
Attention, [Tib:chad med du 'jug pa'i yid byed, Sans:avicchinnapravartak manaskara]:
At the eighth stage of meditation, the mind has overcome the scattering
distraction and its capacity to concentrate on the object of meditation
for a long period is enhanced. <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></span></li><li class="MsoNormal" style="mso-list: l0 level2 lfo5;"><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;">Spontaneous
Attention, [Tib:rtsol med du 'jug pa'i yid byed,
ayatanpravartak-manaskara]: Here at the ninth stage of meditation,
distractions in all forms are overcome, and concentration on the object
of meditation is achieved spontaneously without much effort.</span></li></ol></ol>
<p class="MsoNoSpacing"><span style="font-family: "Garamond","serif"; font-size: 12pt;">This
is a brief introduction to sems gnas dgu, the Nine Stages of Meditation; The
Five Obstacles, nyes pa lnga; Eight Antidotes, gnyen po brgyad; Six Powers,
stops drug; and Four Mental Attentions, yid byed bzhi. Although it is said as
Buddhist meditation, a close examination will reveal that there is nothing
religious and dogmatic about this practice. It's purely a science of mind, no
wonder Buddhism is also known as a science of mind. Therefore, these meditational
techniques could be used by anyone, irrespective of any religious affiliation, for
self realization, self development and to discover peace within and without. It
is with this secular approach to our living, meditation has become popular and
universal these days.</span></p>
<p align="center" class="MsoNoSpacing" style="text-align: center;"><span style="font-family: "Garamond","serif"; font-size: 10pt;"><span style="mso-spacerun: yes;"></span></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjrlycS3Csoam5Z2j7IjJ6aOg_v4tdWjrh1QC1zt418o4MMBh8Ik_jJUW3ZQH8DSgfozOVb2UiZTp34T4hAXYsayOeZABfecsWG_FB2hYZQasLLsHJIC7SoOkcRcmZ8th8y3fCd0xDtIs0/s2048/Sems+gnas+dgu.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2048" data-original-width="1536" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjrlycS3Csoam5Z2j7IjJ6aOg_v4tdWjrh1QC1zt418o4MMBh8Ik_jJUW3ZQH8DSgfozOVb2UiZTp34T4hAXYsayOeZABfecsWG_FB2hYZQasLLsHJIC7SoOkcRcmZ8th8y3fCd0xDtIs0/w300-h400/Sems+gnas+dgu.jpg" width="300" /></a></div><p><span style="mso-spacerun: yes;"> </span>Sems ngas dgu, the Nine
Stages of Meditation illustration / Photo courtesy: Jado
Rinpoche, Tibet House Japan </p><p><span style="color: red;"><b>Lastest edit and update: 22/07/2021</b></span> <br /></p><p></p>
<p align="center" class="MsoNoSpacing" style="text-align: center;"><b><span style="font-family: "Garamond","serif"; font-size: 10pt;"></span></b></p><p class="MsoNoSpacing"><b><i><span style="font-family: "Garamond","serif"; font-size: 12pt;">Note:</span></i></b><i><span style="font-family: "Garamond","serif"; font-size: 12pt;"> This is the author's
study note based on the readings and teachings received personally and online. Just
as Shantideva has said, "rang gi yid la sgom chir ngas 'di brtsams",(
I composed it to remember and to reflect on what I have studied.) But serious
students of meditation are advised to consult Tibetan masters and study the references
mentioned below.</span></i></p>
<p class="MsoNoSpacing"><span style="font-family: "Garamond","serif"; font-size: 12pt;"> </span><b><span style="font-family: "Garamond","serif"; font-size: 12pt;">References:</span></b></p>
<p class="MsoNoSpacing" style="margin-left: 0.5in; mso-list: l3 level1 lfo4; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"> <span style="mso-list: Ignore;">1.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif";">H.H. the Dalai Lama, legs bshad blo gsar
mig 'byed, Gaden Phodrang Trust, India, 2013</span></p>
<p class="MsoNoSpacing" style="margin-left: 0.5in; mso-list: l3 level1 lfo4; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">2.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif";">H.H. the Dalai Lama, The Opening of the
Wisdom Eye, The Theosohical Publishing House, 1971</span></p>
<p class="MsoNoSpacing" style="margin-left: 0.5in; mso-list: l3 level1 lfo4; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">3.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif";">H.H. the Dalai Lama, How to see yourself
as you really are, translated by Prof Jefferey Hopkins, Atria Books, 2006</span></p>
<p class="MsoNoSpacing" style="margin-left: 0.5in; mso-list: l3 level1 lfo4; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">4.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif";">H.H. the Dalai Lama, An Introduction to
Buddhism & Tantric Meditation, Paljor Publications, N. Delhi, 1996</span></p>
<p class="MsoNoSpacing" style="margin-left: 0.5in; mso-list: l3 level1 lfo4; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">5.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif";">Ven. Geshe Dorjee Damdul's teachings "Setting
proper meditation visualization" [13/09/2015 and 8/05/2016]</span></p>
<p class="MsoNoSpacing" style="margin-left: 0.5in; mso-list: l3 level1 lfo4; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">6.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif";">Ven. Geshe Dorjee Damdul, Guided
meditation on 17/04/2019, Tibet House, New Delhi https://www.youtube.com/watch?v=bmRW7jheUpE
</span></p>
<p class="MsoNoSpacing" style="margin-left: 0.5in; mso-list: l3 level1 lfo4; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">7.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif";">Ven. Yongey Mingyur Rinpoche, Samatha
(30/05/20221), Vikramshila Foundation India https://www.vikramashila.in/?fbclid=IwAR3rLhHoTH42gbQ9-E9pJd8AbMZ0o6eSOMzsfaHSN4gAUV5dRxHCX6VjyXg</span></p>
<p class="MsoNoSpacing" style="margin-left: 0.5in; mso-list: l3 level1 lfo4; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">8.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif";">lHa ram dge rnam blo bzang drags pa, zhi
gnas kyi thob thabs sems gnas dgu, https://www.youtube.com/watch?v=lYRhVx5jqyM</span></p>
<p class="MsoNoSpacing" style="margin-left: 0.5in; mso-list: l3 level1 lfo4; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">9.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif";">https://www.rigpawiki.org/index.php?title=Nine_ways_of_resting_the_mind</span></p>
<p class="MsoNoSpacing" style="margin-left: 0.5in; mso-list: l3 level1 lfo4; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">10.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif";">http://sunnyvale.ctzen.org/wiki/nine-abiding-mind-%E4%B9%9D%E4%BD%8F%E5%BF%83-stages-to-samadhi-by-ven-jianhu/</span></p>
<p class="MsoNoSpacing" style="margin-left: 0.5in; mso-list: l3 level1 lfo4; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">11.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif";">https://en.wikipedia.org/wiki/Samatha</span></p>
<p class="MsoNoSpacing" style="margin-left: 0.5in; mso-list: l3 level1 lfo4; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond; mso-bidi-language: BO; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">12.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Monlam Uni OuChan2"; mso-bidi-language: BO; mso-fareast-font-family: "Times New Roman";">http://tb.kangbatv.com/KBTV2014_ZQWH/KBTV2014_ZCFJ/KBTV2014_FJWH/201609/t20160909_3024367.html</span></p>
<p class="MsoNoSpacing" style="margin-left: 0.5in; mso-list: l3 level1 lfo4; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">13.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif";">http://www.dharmafellowship.org/library/essays/nine-stages-of-abiding.htm#first</span></p>
<p class="MsoNoSpacing" style="margin-left: 0.5in; mso-list: l3 level1 lfo4; text-indent: -0.25in;"><span style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond; mso-fareast-font-family: Garamond;"><span style="mso-list: Ignore;">14.<span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Garamond","serif";">https://terebess.hu/english/oxherd27.html</span></p>
<p class="MsoNoSpacing" style="margin-left: 0.5in;"><span style="font-family: "Garamond","serif";"> </span></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;">*******</span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;"> </span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-family: "Garamond","serif"; font-size: 12pt; line-height: 115%;"> </span></p>
<div style="mso-element: footnote-list;"><br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoNoSpacing"><a href="#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span face=""Calibri","sans-serif"" style="font-size: 11pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: "MS Mincho"; mso-fareast-language: JA;">[1]</span></span></span></span></a>
<span style="font-family: "Garamond","serif"; font-size: 10pt;">H.H. the Dalai
Lama, legs bshad blo gsar mig 'byed, p-196</span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="font-family: "Garamond","serif";"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Garamond","serif"; font-size: 10pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: "MS Mincho"; mso-fareast-language: JA;">[2]</span></span></span></span></span></a><span style="font-family: "Garamond","serif";"> shes bzhin is translated as awareness,
consciousness, comprehension etc. Actual meaning of shes bzhin in Tibetan is conscience,
moral sense of right and wrong. rang nyid kyi bya spyod legs nyes ji yin dpyod
pa'i sems 'byung zhig</span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoNoSpacing"><a href="#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="font-family: "Garamond","serif"; font-size: 10pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Garamond","serif"; font-size: 10pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: "MS Mincho"; mso-fareast-language: JA;">[3]</span></span></span></span></span></a><span style="font-family: "Garamond","serif"; font-size: 10pt;"> ibid, p-194</span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoNoSpacing"><a href="#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="font-family: "Garamond","serif"; font-size: 10pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Garamond","serif"; font-size: 10pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: "MS Mincho"; mso-fareast-language: JA;">[4]</span></span></span></span></span></a><span style="font-family: "Garamond","serif"; font-size: 10pt;"> HHDL, Introduction to
Buddhism & Tantric meditation, p-29</span></p>
</div>
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<p class="MsoFootnoteText"><a href="#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="font-family: "Garamond","serif";"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Garamond","serif"; font-size: 10pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: "Microsoft Himalaya"; mso-bidi-language: AR-SA; mso-fareast-font-family: "MS Mincho"; mso-fareast-language: JA;">[5]</span></span></span></span></span></a><span style="font-family: "Garamond","serif";"> ibid</span></p>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3535532108575390348.post-14950114676879635642021-05-25T00:19:00.002-07:002021-05-25T00:26:37.155-07:00中国のチベットに付いての白書を強く拒否します!<p><!--[if !mso]>
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</p><p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><b><span face=""MS PGothic","sans-serif"" lang="JA" style="color: black; font-size: 12pt; mso-bidi-font-family: "Times New Roman";">中国の白書を拒否: 17か条協定 - 中国が何を公約し、何が果たされたのか、そして将来は?</span></b><b><span face=""MS PGothic","sans-serif"" style="color: black; font-size: 12pt; mso-bidi-font-family: "Times New Roman";"></span></b></p>
<p align="center" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-line-height-alt: 0pt; text-align: center;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg9sqFGE0p85Z8E0OnQ9jWRblreBKI6BhKVIs9q3o2IN3_xeOmGXdhequIMcEf6zflZ80_v0HsIlMRfWmGiWAtVE8K2ezOPwcLzQEww3WczZzZptBk79seU7-OXb0QO5uXM2_KVjWINnFw/s740/17-Point+Agreement.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="416" data-original-width="740" height="293" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg9sqFGE0p85Z8E0OnQ9jWRblreBKI6BhKVIs9q3o2IN3_xeOmGXdhequIMcEf6zflZ80_v0HsIlMRfWmGiWAtVE8K2ezOPwcLzQEww3WczZzZptBk79seU7-OXb0QO5uXM2_KVjWINnFw/w530-h293/17-Point+Agreement.jpg" width="530" /></a></div><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt;">東チベットのカムの都チャムドが中華人民共和国(PRC)に占領された後の1951年5月23日、チベットは、17か条の「チベットの平和的解放に関する協定」にサインすることを余儀なくされました。占領軍は、「協定へのサインか若しくは、チベットの他地域に対する即時的軍事作戦の展開か」の二者択一を迫りました。</span><p></p><p align="center" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-line-height-alt: 0pt; text-align: center;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt;">(写真) チベット亡命政権情報・国際関係省 チベット博物館</span></p><p align="center" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-line-height-alt: 0pt; text-align: center;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt;">https://www.tibethouse.jp/news_release/2021/20210523_news.html</span></p><p align="center" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-line-height-alt: 0pt; text-align: center;"></p><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span>
<p class="MsoNormal"><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><span style="mso-spacerun: yes;"> </span><span lang="JA">中国は、今月</span>21<span lang="JA">日に、更に別に一つのチベットに関する白書「</span>1951<span lang="JA">年以後のチベット:解放、開発そして繁栄」を発表しました。この白書において、「チベットの平和的解放70周年記念を機に、チベットの歴史と功績を再考し、新しい社会主義チベットの現在における真の全実態を披露するために白書を発表した。」としています。</span></span></p>
<p class="MsoNormal"><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"> 白書にチベットは古代から中国の一部であり、17か条協定にサインすることによって、チベットは、海外の帝国主義者から解放されたと主張し、また、過去</span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">70<span lang="JA">年間におけるチベットの地域自治、民主主義、発展、宗教的そして文化的自由について公言しています。これは、国際社会を誤解させ、そして歴史的事実を曲解させる、更に別に一つの中国によるプロパガンダなのです。</span> </span></p>
<p class="MsoNormal"><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"> 2021年5月23日、チベットと中国の間で論争を巻き起こした17か条協定から70周年の節目を迎えます。中国は、チベットと祖国の統一を誇る声明を、大々的に発表することが予想されます。17か条協定の各内容について見直しを行い、中国に対しては協定を勝利したと捉えて祝うのではなく、チベット問題を解決に導くために協定について改めて考察するよう求めましょう。</span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"> 17か条協定は、チベット独立の歴史の重要な転換点におけるチベット・中国関係の真実を明らかにする重要な根拠となる歴史的文書です。チベット政府は、中国共産党から協定へのサインを強要されましたが、その一方で、このことはチベットが協定以前において決して中国の一部ではなかったという事実を示す重要な証拠でもあります。</span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-char-indent-count: 1.0; text-indent: 12pt;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">歴史的な視点から、1949年以前におけるどの時代においても、チベットが中国の一部であったことは一度もなかったという事実を明らかにしていくことは非常に重要です</span><span class="MsoFootnoteReference"><span style="font-family: "MS Mincho"; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 10.5pt; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "MS Mincho"; font-size: 10.5pt; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-font-kerning: 1.0pt; mso-hansi-theme-font: minor-fareast;">[1]</span></span></span></span></span><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">。確かにモンゴル、ネパール、中国そして英国の各国軍隊がチベットに入り、チベットの歴史上のある一定の期間、宗主権を行使しました。しかしながら、こうした国々の軍は、 使節として、侵略者として、あるいは、チベット政府の要請によってチベットに入り、その任務を全うすれば去っていきました。中国が、過去におけるこうした出来事を論拠として、歴史的にチベットが中国の一部であること主張することは根拠のないことなのです。仮に中国が、チベットを中国の一部であると主張するのであれば、他国も同様な主張を繰り広げることが可能であり、そうであるとするならばチベットは、中国をチベットの一部であると主張することができるはずなのです</span><sup><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: BO; mso-fareast-theme-font: minor-fareast; mso-font-kerning: 0pt; mso-hansi-theme-font: minor-fareast;">2</span></sup><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">。このような言い争いは起こるべくして起こるものであり、世界中のほぼすべての国々の政治史において見受けられるものです。</span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-char-indent-count: 1.0; text-indent: 12pt;"><sup><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></sup></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-char-indent-count: 1.0; text-indent: 12pt;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">共産中国は、様々な実質のない根拠の下、チベットを中国の一部であると主張しようとしてきました。しかしながら、大半の作為的なプロパガンダと同様に、共産中国による主張の本質は変化し続けました。当初は、7世紀、チベットのソンツェン・ガンポ王(</span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">Tib:srong btsan sgam po<span lang="JA">)の時代に、唐の文成公主(皇帝の娘)がチベットの王女の一人となって以来、チベットは中国の一部であると主張していました。その後、中国の白書<sup>3</sup>において、14世紀にモンゴルの元王朝からチベットを継承し、後に、明と清朝からチベットを継承したと主張したのです。しかしながら、史実をゆがめることを目的とした、こうした欺瞞的で虚構とも言える主張は、中国の学者らによってさえ強く反駁されたのです。<sup>4</sup></span></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"> 実のところ、チベットを占領して60年が経過した後でさえ、中国はチベット人を完全に打ち負かすことはできていないのです。歴史的な主張とプロパガンダにより、チベットの占領を正当化できなかった中国は今、地域の発展と「封建的農奴制からの解放」をもたらしたと繰り返し主張し始めました。</span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"> 多くの人々は、中国との17か条協定が、チベット独立の終焉を意味すると信じています。しかしながら、実のところ17か条協定こそが、チベットが独立国家であり続けていたことを証明する重要な文書なのです。また、この協定は、中国がチベット問題の打開策として、チベットの「一国二制度」に合意したという事実の証明でもあります。しかし、この協定の本質とその成果は、中国共産主義の帝国主義的色彩を鮮明にしているとも言えます。本協定は、脅迫の下でサインされたものでしたが、ダライ・ラマ法王とチベット政府は、中国の要求に対処するために最善を尽くしました。一方、中国は、チベットの領地が完全に中国人民解放軍(PLA)の支配下にあると確信したとき、協定に違反し始めたのです。これこそ共産主義政権下にある中国の手法なのです。香港や台湾はこうしたチベットの経験から学び、中国による交渉の申し入れに対して警戒すべきです。<sup>5</sup></span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"> 中国は、チベットに対して最初に17か条協定の内容を提案し、後に、協定の内容を強要しました。チベットは、最初は協定に対して異議を唱えましたが、後に受け入れようとしたところ、中国は自らが強要した協定に違反するようになったことから、チベット人は抵抗し、再び協定に対して抗議したのです。しかしながら、中国は、</span><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">協定を勝ち得たものと捉えて祝賀しており、この辺りに協定の皮肉があるのです!</span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"> さて、ダライ・ラマ法王とチベット亡命政権は、中国・チベット問題の解決を図るために、1987年に「チベットに関する5項目和平プラン」、1988年に「ストラスブール提案」そして、2008年に「真の自治に関する草案」という形で解決策を提案しています。これら3つの提案は、チベット問題の解決を図るという、チベットによるアプローチの3本柱とみなすことができます。また、この3つの柱は、17か条協定<sup>6</sup>、鄧小平主席の声明<sup>7</sup>、中国憲法<sup>8</sup>及び中国による3つの核心的利益と多くの共通要素を共有しています。</span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"> 脅迫下であったとは言え、チベット政府が17か条協定にサインしたことは、中国が待ち望んでいた、チベットを中国の一部に組み入れるための口実を与えることとなりました。ダライ・ラマ法王は、1959年4月、インドのテズプルにおいて公式に協定について異議を唱えたところ<sup>9</sup>、国際社会が協定に関して真実を知ることとなり、中国はチベットを</span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">占領する正当性を失ったのです。従って、国際法の観点からも、中国がチベットを占領したことは違法です</span><sup><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">10</span></sup><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">。中国は、台頭する超大国として、そして重要な国連加盟国として、チベットの権利に対する道徳的、国際的な正当性を得るため、この歴史的な失態を是正する必要があります。中国は、脅迫や残忍な占領を通じて、17か条協定に記されたすべての事項を成し遂げました。チベット問題の解決に向けて真剣に取り組んでいるのであれば、チベットに与えると合意しながらも、中国が、決して履行しなかった内容を誠実に思案する必要があります。</span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><span style="mso-spacerun: yes;"> </span><span lang="JA">協定第3条:「チベット人民は、中央人民政府の統一された指導の下、民族地域自治を実施する権利を有する。」</span></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><span style="mso-spacerun: yes;"> </span><span lang="JA">協定第4条:「中央当局は、現行のチベット政治制度に変更を加えない。中央当局はまた、ダライ・ラマの確立された地位、職権、権力にも変更を加えない。各級官吏は、これまでどおりの職に就く。」</span></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><span style="mso-spacerun: yes;"> </span><span lang="JA">協定第7条:「チベット人民の宗教的信仰、民族風習及び習慣を保護すると共に、僧院は保護する。」</span></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><span style="mso-spacerun: yes;"> </span><span lang="JA">協定第</span>11<span lang="JA">条:「チベット地方政府は、自ら進んで改革を進め、人民が改革を求めた場合、チベットの指導者との協議により解決する。」</span></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-char-indent-count: 1.0; text-indent: 12pt;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">中国がチベットに約束したこれらの4項目は、いまだ履行されていないばかりか、中国は協定に違反しているのです。</span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-char-indent-count: 1.0; text-indent: 12pt;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">2008年に中国の指導者らに対して提案がなされた「真の自治に関する草案」は、このような歴史的文脈を考慮して研究されるべきです。この草案が、中国の3つの核心的利益からどの程度逸脱しているのか。さらに重要なことは、草案が、中国憲法の範囲内に含まれるのか、あるいはどの程度逸脱しているのかという視点で研究されるべきです。こうした研究は、チベットと中国が相互に受け入れ可能な合意に達するための協議を進捗させ、交渉のための共通基盤となるものです。</span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"> 共産中国にとって大変残念なことに、1951年の17か条協定は、中国による侵略以前において、チベットが独立国家であったことを証明する重要な文書であり続けています。しかしながら、チベット人民は、現中国からの分離を模索しているわけではなく、ダライ・ラマ法王やチベット亡命政権による中道のアプローチに基づいて、この協定が問題解決のための共通基盤を見出すのに重要な役割を果たすことも可能なのです。また、チベット及び中国の3つの核心的利益は、チベット問題の解</span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">決策を見出すことができる、合意可能な条件範囲(ZOPA)となり得るものです。中国指導部による、合意可能な条件範囲(ZOPA)の領域を思案する強い意志と誠実な努力は、17か条協定を通じて目論まれた道義に反する勝利を繰り返し訴えるより、はるかに相互にとって有益でしょう。</span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%;"><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-char-indent-count: 1.0; text-indent: 12pt;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">5月23日は、中国指導部が、チベット人民に対して何を約束し、何が真に果たされたのか、さらに、チベット問題の解決を図るための共通基盤を見出すためにどのように役立つのかを顧みて見つめなおす日であるべきなのです。</span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-char-indent-count: 1.0; text-indent: 12pt;"><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-char-indent-count: 1.0; text-indent: 12pt;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">国際的情勢において、この協定こそ中国が約定をどのように見ているかを示す生きた証拠と言えます。
</span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">1954<span lang="JA">年、中国は、インドとの間に「パンシール協定(平和5原則)」にサインし、平和的共存と相互不侵略について合意しましたが、</span>1962<span lang="JA">年に中国は、インドを攻撃しました。わずか数年前となる</span>2017<span lang="JA">年に中国は、ドクラム事件を通じて、インドとブータンの領土に侵入しました。また、昨年中国は、インド領であるラダクに対する違法な侵略を行っています。</span></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-char-indent-count: 1.0; text-indent: 12pt;"><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-char-indent-count: 1.0; text-indent: 12pt;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">中国と英国政府は、1984年に共同宣言を出し、1997年の中国への主権移譲後、香港の高度な自治について合意したのです。共同宣言の第3条には、香港が保有するはずの特権について詳述されています。しかしながら、昨年、香港で何が起こったのかは皆さんご承知のとおりですし、香港の現状はどうでしょうか。</span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-char-indent-count: 1.0; text-indent: 12pt;"><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-char-indent-count: 1.0; text-indent: 12pt;"><span lang="JA" style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">17か条協定は、ちょうど70年前にチベットで起こったことです。昨日のチベットは、今日の香港であり、チベットや香港をこのまま問題にすることなく成り行きに任せておけば、まもなく台湾、フィリピンそして尖閣諸島なども同じ道をたどることになるでしょう!</span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-char-indent-count: 1.0; text-indent: 12pt;"><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p align="right" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-char-indent-count: 1.0; text-align: right; text-indent: 10.5pt;"><a name="_GoBack"></a><span style="font-family: "MS Mincho"; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">(<span lang="JA">翻訳:仁恕</span></span><span lang="JA" style="font-family: "MS Mincho"; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "MS Mincho"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">)</span><span style="font-family: "MS Mincho"; font-size: 12pt; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
_____________<br /><p align="left" class="MsoNoSpacing" style="line-height: 115%; text-align: left;"><span class="MsoFootnoteReference"><span style="font-family: "MS Mincho"; line-height: 115%; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 10.5pt; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "MS Mincho"; font-size: 10.5pt; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-fareast-language: JA; mso-fareast-theme-font: minor-fareast; mso-font-kerning: 1.0pt; mso-hansi-theme-font: minor-fareast;">[1]</span></span></span></span></span><sup><span style="font-family: "MS Mincho"; line-height: 115%; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 10.5pt; mso-bidi-language: BO; mso-fareast-theme-font: minor-fareast; mso-font-kerning: 0pt; mso-hansi-theme-font: minor-fareast;"> </span></sup><span style="font-family: "MS Mincho"; line-height: 115%; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 10.5pt; mso-bidi-language: BO; mso-fareast-theme-font: minor-fareast; mso-font-kerning: 0pt; mso-hansi-theme-font: minor-fareast;">T.G.Arya, </span><span style="font-family: "MS Mincho"; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><a href="https://tibet.net/2019/03/tibet-has-never-been-a-part-of-china-anywhere-in-its-pre-1949-history/"><span color="windowtext" style="line-height: 115%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 10.5pt; mso-bidi-language: BO; mso-font-kerning: 0pt; text-decoration: none; text-underline: none;">https://tibet.net/2019/03/tibet-has-never-been-a-part-of-china-anywhere-in-its-pre-1949-history/</span></a></span><sup><span style="font-family: "MS Mincho"; line-height: 115%; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 10.5pt; mso-bidi-language: BO; mso-fareast-theme-font: minor-fareast; mso-font-kerning: 0pt; mso-hansi-theme-font: minor-fareast;"></span></sup></p>
<p align="left" class="MsoNoSpacing" style="line-height: 115%; text-align: left;"><span class="MsoFootnoteReference"><span lang="JA" style="font-family: "MS Mincho"; line-height: 115%; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 10.5pt; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">2</span></span><span style="font-family: "MS Mincho"; line-height: 115%; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 10.5pt; mso-bidi-language: BO; mso-fareast-theme-font: minor-fareast; mso-font-kerning: 0pt; mso-hansi-theme-font: minor-fareast;">In 763 AD, the Tibetan army of King KhrisrongDeutsan captured the Chinese
capital Ch’ang-an, the Chinese Emperor fled with his family and a large
following. TseponShakabpa, Tibet – A political history, p-39</span><span style="font-family: "MS Mincho"; line-height: 115%; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 10.5pt; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p align="left" class="MsoNoSpacing" style="line-height: 115%; text-align: left;"><sup><span lang="JA" style="font-family: "MS Mincho"; line-height: 115%; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 10.5pt; mso-bidi-language: BO; mso-fareast-theme-font: minor-fareast; mso-font-kerning: 0pt; mso-hansi-theme-font: minor-fareast;">3</span></sup><span style="font-family: "MS Mincho"; line-height: 115%; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 10.5pt; mso-bidi-language: BO; mso-fareast-theme-font: minor-fareast; mso-font-kerning: 0pt; mso-hansi-theme-font: minor-fareast;">White paper 1992: Tibet – its
ownership and human rights situation</span><span style="font-family: "MS Mincho"; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"><a href="http://www.china-un.org/eng/gyzg/xizang/t418894.htm"><span color="windowtext" style="line-height: 115%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 10.5pt; mso-bidi-language: BO; mso-font-kerning: 0pt; text-decoration: none; text-underline: none;">http://www.china-un.org/eng/gyzg/xizang/t418894.htm</span></a></span><span style="font-family: "MS Mincho"; line-height: 115%; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 10.5pt; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNormal" style="background: white none repeat scroll 0% 0%; line-height: 115%;"><span class="MsoFootnoteReference"><span lang="JA" style="font-family: "MS Mincho"; line-height: 115%; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 10.5pt; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">4</span></span><span style="font-family: "MS Mincho"; line-height: 115%; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 10.5pt; mso-bidi-language: BO; mso-fareast-theme-font: minor-fareast; mso-font-kerning: 0pt; mso-hansi-theme-font: minor-fareast;">(1) Prof Hon Shing Lau, The Political Status of Tibet during Ming
Dynasty: An analysis of some historical evidence, City University of Hong Kong,
(2)Chinese Voices for Tibet, DIIR,( a) Cao Changqing, Independence – the right
of Tibetan people, p-80; (b) Chen Pokong, Has Tibet belong to China since
ancient times?, p-164; (c) Zhu Rui, Tibet has not been a part of
China since ancient times, p-193</span></p>
<p class="MsoNoSpacing" style="line-height: 115%;"><sup><span lang="JA" style="font-family: "MS Mincho"; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">5</span></sup><span style="font-family: "MS Mincho"; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: BO; mso-fareast-theme-font: minor-fareast; mso-font-kerning: 0pt; mso-hansi-theme-font: minor-fareast;">Tang Huiyun, “Why are people in Hong
Kong are concerned about the Tibetan problem?”, p-61, Chinese Voices for
Tibet, DIIR</span><span style="font-family: "MS Mincho"; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNoSpacing" style="line-height: 115%;"><span class="MsoFootnoteReference"><span lang="JA" style="font-family: "MS Mincho"; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">6</span></span><span style="font-family: "MS Mincho"; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: BO; mso-fareast-theme-font: minor-fareast; mso-font-kerning: 0pt; mso-hansi-theme-font: minor-fareast;">The point 3rd, 4th, 7th and 11th of
the Agreement</span><span style="font-family: "MS Mincho"; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNoSpacing" style="line-height: 115%;"><sup><span lang="JA" style="font-family: "MS Mincho"; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">7</span></sup><span style="font-family: "MS Mincho"; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: BO; mso-fareast-theme-font: minor-fareast; mso-font-kerning: 0pt; mso-hansi-theme-font: minor-fareast;"> “Everything is negotiable except
the independence of Tibet” – Deng Xiaoping</span><span style="font-family: "MS Mincho"; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNoSpacing" style="line-height: 115%;"><span class="MsoFootnoteReference"><span lang="JA" style="font-family: "MS Mincho"; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">8</span></span><span style="font-family: "MS Mincho"; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: BO; mso-fareast-theme-font: minor-fareast; mso-font-kerning: 0pt; mso-hansi-theme-font: minor-fareast;">Article-4, “Regional autonomy is
practiced in areas where people of minority nationalities live in compact
communities…….” and Article-2,4 and 11 of Law of the PRC on Regional National
Autonomy</span><span style="font-family: "MS Mincho"; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
<p class="MsoNoSpacing" style="line-height: 115%;"><sup><span lang="JA" style="font-family: "MS Mincho"; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;">9</span></sup><span style="font-family: "MS Mincho"; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: BO; mso-fareast-theme-font: minor-fareast; mso-font-kerning: 0pt; mso-hansi-theme-font: minor-fareast;">Facts about the 17-point agreement
between Tibet and China, p-137, DIIR, 2001</span><span style="font-family: "MS Mincho"; mso-ascii-theme-font: minor-fareast; mso-bidi-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
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Studies by Leading Jurists, p-93, DIIR, 1989</span><span style="font-family: "MS Mincho"; font-size: 12pt; line-height: 115%; mso-ascii-theme-font: minor-fareast; mso-fareast-theme-font: minor-fareast; mso-hansi-theme-font: minor-fareast;"></span></p>
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<![endif]-->Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3535532108575390348.post-17457888301152123522021-05-24T00:45:00.002-07:002021-05-24T00:49:46.068-07:00仏教とカーラチャクラの教えについて<p> <b><span face=""MS 明朝",serif" style="font-size: 12pt; mso-ascii-font-family: "Courier New"; mso-bidi-font-family: "MS 明朝"; mso-fareast-language: JA; mso-hansi-font-family: "Courier New";">仏教とカーラチャクラの教えについて</span></b></p>
<p class="MsoPlainText"><span style="font-size: 12pt;"> <br /></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-size: 12pt;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjwh0mW442WXMAv7EZsmsRNM1d8k9mLqy5FTy2aup3AQ8Z1M7VbLlKS_fT8_s2ncOzsXsptPabWxfyIUsdb2DqctcFfAUuVF7VqFtUGF2Ldg-k-GBFo_6bzPXlBcyIWQIebivGzjB32_D4/s1567/Kalachakra+mandala.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1567" data-original-width="1103" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjwh0mW442WXMAv7EZsmsRNM1d8k9mLqy5FTy2aup3AQ8Z1M7VbLlKS_fT8_s2ncOzsXsptPabWxfyIUsdb2DqctcFfAUuVF7VqFtUGF2Ldg-k-GBFo_6bzPXlBcyIWQIebivGzjB32_D4/s320/Kalachakra+mandala.jpg" /></a></span></div><p></p>
<p class="MsoPlainText"><span lang="EN-US" style="mso-fareast-language: JA;"></span><span lang="EN-US" style="font-size: 12pt; mso-fareast-language: JA;">カーラチャクラ尊、Mandala<o:p> </o:p></span></p><p class="MsoPlainText"><span lang="EN-US" style="font-size: 12pt; mso-fareast-language: JA;"><o:p> </o:p></span><span lang="EN-US"></span><span face=""MS 明朝", serif" style="font-size: 12pt;">誰もが知っている通り、あらゆる生き物は、小さな虫でも、幸せを願い苦しみを避けたいと思っています。本当の幸せを見つける道のりの中で、私たちは何度も苦しみに直面します。ブッダは、苦しみの原因についてよく考えることで、これを避け、根絶し、永遠の幸せである涅槃と悟りを得るように、と説かれました。</span></p>
<p class="MsoPlainText"><span lang="EN-US"></span><span face=""MS 明朝", serif" style="font-size: 12pt;">仏教の因果と相互依存の法則によれば、現在の私たちのありようは過去のカルマ(業)によるものであり、来世でどうなるかは今生で何をするかにかかっています。悪業と、迷妄から来る私たちの行いは、苦しみの原因となっています。ですから、私たちの迷妄を引き起こす無知や執着、奢り、怒り、嫉妬が、苦しみの主な原因なのです。</span></p>
<p class="MsoPlainText"><span lang="EN-US" style="font-size: 12pt; mso-fareast-language: JA;"><o:p> </o:p></span><span lang="EN-US"></span><span face=""MS 明朝", serif" style="font-size: 12pt;">ブッダは、この迷妄に打ち克ち、悟りという形で究極の平和を得る方法を説かれました。実践には、自己鍛錬、瞑想による集中、空を理解する智慧という、</span><span lang="EN-US" style="font-size: 12pt;">3</span><span face=""MS 明朝", serif" style="font-size: 12pt;">つの高レベルの修練を積むことが含まれます。仏陀の教えは、大きくわけて小乗(ヒナヤーナ)と大乗(マハーヤーナ)という</span><span lang="EN-US" style="font-size: 12pt;">2</span><span face=""MS 明朝", serif" style="font-size: 12pt;">つの乗り物から解釈し、実践し、理解することができます。</span></p>
<p class="MsoPlainText"><span lang="EN-US" style="font-size: 12pt; mso-fareast-language: JA;"><o:p> </o:p></span><span lang="EN-US"></span><span face=""MS 明朝", serif" style="font-size: 12pt;">小さな乗り物である小乗仏教は、上座部仏教(テーラワーダ)です。小乗の修行者は、迷妄を克服し、空の本質への洞察を得るために実践をし、自分自身が涅槃へ到達しようとします。</span></p>
<p class="MsoPlainText"><span lang="EN-US" style="font-size: 12pt; mso-fareast-language: JA;"><o:p> </o:p></span><span lang="EN-US"></span><span face=""MS 明朝", serif" style="font-size: 12pt;">大きな乗り物である大乗仏教は、さらに波羅蜜乗(パーラミターヤーナ)と金剛乗(ヴァジュラヤーナ)に分けられます。波羅蜜乗においては、修行者は小乗の実践に加え、菩提心を育み、一切衆生を救うために悟りを得ようとします。</span></p>
<p class="MsoPlainText"><span lang="EN-US" style="font-size: 12pt; mso-fareast-language: JA;"><o:p> </o:p></span><span lang="EN-US"></span><span face=""MS 明朝", serif" style="font-size: 12pt;">金剛乗、あるいはタントラ仏教は、仏教における密教です。スートラの実践に加え、タントラの実践をともないます。智慧によって深遠な空を理解する点は、波羅蜜乗も金剛乗も同じですが、その方法に違いがあります。金剛乗の方法では、自身を本尊の形ある身体(色身)と同様の側面を持つと観想する、本尊ヨーガの実践を含みます。この実践は所作、行、ヨーガ、無上ヨーガの</span><span lang="EN-US" style="font-size: 12pt;">4</span><span face=""MS 明朝", serif" style="font-size: 12pt;">つに分類されます。</span></p>
<p class="MsoPlainText"><span lang="EN-US" style="font-size: 12pt; mso-fareast-language: JA;"><o:p> </o:p></span><span lang="EN-US"></span><span face=""MS 明朝", serif" style="font-size: 12pt;">カーラチャクラの教えは最高レベルのヨーガタントラである無上ヨーガに属し、カーラチャクラ尊ヴィシュヴァマータを観想します。ブッダはカーラチャクラタントラの教えを、神秘の国シャンバラの初代王(カルキ)スチャンドラの要請によって、南インドのシュリー・ダーニャカタカで説かれました。その教えはシャンバラで興隆し、インドへ戻り、</span><span lang="EN-US" style="font-size: 12pt;">10</span><span face=""MS 明朝", serif" style="font-size: 12pt;">世紀頃、チベットだけに伝わりました。ド・ロツァワやプトゥン・リンチェン・ドゥプの時代からツォンカパの時代まで、カーラチャクラ灌頂は、チベット人導師から次の導師へと受け継がれ、今日、ダライ・ラマ法王はその後継者として、私たちに教えを授けてくださいます。</span></p>
<p class="MsoPlainText"><span lang="EN-US" style="font-size: 12pt; mso-fareast-language: JA;"><o:p> </o:p></span><span lang="EN-US"></span><span face=""MS 明朝", serif" style="font-size: 12pt;">タントラは通常、少数の熟練した修行者にだけ伝えられる神聖な秘密の教えです。カーラチャクラの教えは最高のヨーガタントラの一つですが、あらゆる精神レベルの一般大衆に授けられます。ダライ・ラマ法王はこうおっしゃいます。</span></p>
<p class="MsoPlainText"><span lang="EN-US" style="font-size: 12pt; mso-fareast-language: JA;"><o:p> </o:p></span><span lang="EN-US"></span><span face=""MS 明朝", serif" style="font-size: 12pt;">「確かに、参加者のすべてが、灌頂の完全な恩恵を受けるのに十分な内面的基礎ができているわけではありません。しかし、積極的に参加すれば誰でも、良いカルマを積む心を作り、強めることができるはずです。」</span></p>
<p class="MsoPlainText"><span lang="EN-US" style="font-size: 12pt; mso-fareast-language: JA;"><o:p> </o:p></span><span lang="EN-US"></span><span face=""MS 明朝", serif" style="font-size: 12pt;">カーラチャクラに参加し、教えを受けることの功徳は、精神的理解力と動機のレベルに応じて個人差があるといわれています。熟練した修行者にとっては、タントラを実践するための完全なイニシエーションを受けるチャンスとなります。実践を良く理解している者には、理解を再確認し、活性化させる良い機会となります。教えについてよく知らない人には、教えを受け、実践するというカルマの種を与えます。</span></p>
<p class="MsoPlainText"><span lang="EN-US" style="font-size: 12pt; mso-fareast-language: JA;"><o:p> </o:p></span><span lang="EN-US"></span><span face=""MS 明朝", serif" style="font-size: 12pt;">いずれの場合も、教えを受けるための最も重要な条件は、一切衆生の役に立とうとする、参加者の利他的な動機です。ですから、教えを受ける動機の背景は、とても純粋で高潔なものでなければなりません。世界平和のために重要なことは、純粋に利他的な動機に駆り立てられた群衆から生まれる力と祝福が影響を与え、戦争や暴力のない平和な世界をつくる力や環境を生むということです。</span></p>
<p class="MsoPlainText"><span lang="EN-US" style="font-size: 12pt; mso-fareast-language: JA;"><o:p> </o:p></span><span lang="EN-US"></span><span face=""MS 明朝", serif" style="font-size: 12pt;">カーラチャクラの講義に参加することで、参加者は神秘の国シャンバラに生まれ変わって教えの実践を続けられるよう、祈り、カルマの種をまくことにもなります。</span></p>
<p class="MsoPlainText"><span lang="EN-US" style="font-size: 12pt; mso-bidi-font-family: "Microsoft Himalaya"; mso-fareast-language: JA;"><o:p> </o:p></span><span lang="EN-US"></span><span face=""MS 明朝", serif">作文:ツェワン・ギャルポ・アリヤ。和訳:熊谷惠雲</span></p>
<p class="MsoPlainText"><span lang="EN-US" style="font-size: 12pt; mso-fareast-language: JA;">-------------------------------------------</span><span lang="EN-US" style="font-size: 12pt; mso-bidi-font-family: "Microsoft Himalaya"; mso-fareast-language: JA;"><o:p></o:p></span></p>
<p class="MsoPlainText"><span lang="EN-US" style="font-family: "Times New Roman",serif; font-size: 12pt; mso-fareast-language: JA;"><o:p> </o:p></span><b><span face=""MS 明朝",serif" style="font-size: 12pt; mso-ascii-font-family: "Courier New"; mso-bidi-font-family: "MS 明朝"; mso-fareast-language: JA; mso-hansi-font-family: "Courier New";">カーラチャクラ曼荼羅:</span></b><span face=""MS 明朝", serif" style="font-size: 12pt;">カーラチャクラの教えは最高(密教)レベルのヨーガタントラである無上ヨーガに属し、カーラチャクラ尊ヴィシュヴァマータとその曼荼羅を観想します。真ん中はカーラチャクラ尊(ヤブ・ユム)と仏の宮殿です。上左からの本尊は:カーラチャクラ尊、ヤマンタカ、持金剛仏、チャクラサムバラ、グヒヤサマージャ。下の左から:チョーギャル、ナムセ、リグデン・ギャルポ。ブッダはカーラチャクラタントラの教えを、神秘の国シャンバラの初代王(カルキ)スチャンドラの要請によって、南インドのシュリー・ダーニャカタカで説かれました。その教えはシャンバラで興隆し、インドへ戻り、</span><span lang="EN-US" style="font-size: 12pt;">10</span><span face=""MS 明朝", serif" style="font-size: 12pt;">世紀頃、チベットだけに伝わりました。ド・ロツァワやプトゥン・リンチェン・ドゥプの時代からツォンカパの時代まで、カーラチャクラ灌頂は、チベット人導師から次の導師へと受け継がれ、今日、ダライ・ラマ法王はその後継者として、私たちに教えを授けてくださいます。</span></p>
<p class="MsoPlainText"><span lang="EN-US" style="font-family: "Times New Roman",serif; font-size: 12pt; mso-fareast-language: JA;"><o:p> </o:p></span></p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3535532108575390348.post-21903972738095673462021-05-24T00:30:00.002-07:002021-05-24T00:36:03.111-07:00China's white paper on Tibet all lies!<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-outline-level: 2; mso-pagination: widow-orphan; text-align: left;"> <b><span style="font-family: "Times New Roman","serif"; font-size: 14pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">China's white paper: </span></b></p><p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-outline-level: 2; mso-pagination: widow-orphan; text-align: left;"><b><span style="font-family: "Times New Roman","serif"; font-size: 14pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">70
Years of repression in Tibet since the 17-Point Agreement </span></b></p>
<p align="center" class="MsoCaption" style="text-align: center;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjiu8Oyz6Wr8olp5lxdlPFar6O6lbvDmqa0V9RqDTYx4Mws7YO8QSeXHwDgxIsVBGzAOxJ6qFVfMyTwkL83MOAin6Op-vd-jOEQq1SEqiWz_wUi4Q_nQgR5kbQhLzJGKlClIeTemivgzBs/s2048/70+years+of+progress.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1084" data-original-width="2048" height="241" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjiu8Oyz6Wr8olp5lxdlPFar6O6lbvDmqa0V9RqDTYx4Mws7YO8QSeXHwDgxIsVBGzAOxJ6qFVfMyTwkL83MOAin6Op-vd-jOEQq1SEqiWz_wUi4Q_nQgR5kbQhLzJGKlClIeTemivgzBs/w531-h241/70+years+of+progress.png" width="531" /></a></div><br /><span style="font-family: "Times New Roman","serif";">Photo Graphic: Deng Zijun/ Global
Times</span><p></p><p align="center" class="MsoCaption" style="text-align: center;"><span style="font-family: "Times New Roman","serif";">https://tibet.net/chinas-white-paper-70-years-of-repression-in-tibet-since-the-17-point-agreement/ <br /></span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">China has, on May 21, published
yet another White Paper on Tibet, "Tibet Since 1951: Liberation,
Development and Prosperity"<a href="#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-fareast-language: JA;">[1]</span></span></span></span></a>. It
says, "On the occasion of the 70th anniversary of Tibet's peaceful
liberation, we are publishing this white paper to review Tibet's history and
achievements, and present a true and panoramic picture of the new socialist
Tibet."</span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">It has claimed Tibet as
being part of China since ancient times, and how through the signing of the 17-Point
Agreement, Tibet was liberated from foreign imperialists and feudal theocratic
serfdom. It has claimed regional autonomy, democracy, development, and religious
and cultural freedom for all these 70 years. This is yet another blatant Chinese
propaganda to mislead the international community and distort the historical
reality.</span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">May 23, 2021, marks the
70th anniversary of the controversial 17-Point Agreement between Tibet and
China. It was expected that China would once again flaunt this document to brag
about the unification of Tibet with the motherland. But this time, they came
with a white paper on the Agreement. Chinese claims are nothing new; these
claims were well rebutted in the DIIR's publications, "Tibet was never a
part of China, <span style="mso-spacerun: yes;"> </span>but the Middle Way Approach
remains a viable solution". </span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">This time China's white
paper greatly relied on the 17-Point Agreement to justify its occupation of
Tibet. So, let us review the Agreement and see if China's claims are justified
or not. We also request the CCP leadership to look at this forced Agreement
more to resolve the Tibet issue rather than celebrate it as a victory.</span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">The 17-Point Agreement
is a very important valid historical document that reveals the real nature of
Sino-Tibetan relations at that crucial turning point of the Tibetan history of
independence. Although forced upon the Tibetan government by communist China,
it remains as an important testimony to the fact that Tibet was never a part of
China before the Agreement.</span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">From the historical
perspective, it is very important to assert here that Tibet has never been a
part of China anywhere in its pre-1949 history<a href="#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-fareast-language: JA;">[2]</span></span></span></span></a>. Yes,
the Mongolian, Nepalese, Chinese, and British army did enter Tibet and
exercised suzerainty over Tibet at a certain period of Tibetan history. But
they came as foreign entities, as invaders or at the request of the Tibetan
government, and they left when their missions were accomplished. China cannot
claim Tibet because of these historical skirmish incidents. If they did, others
could also do the same, for that matter; even Tibet can claim China as a part
of Tibet<a href="#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-fareast-language: JA;">[3]</span></span></span></span></a>. These
skirmish incidents are natural and in conformity with the political history of almost
all nations around the world.</span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">Communist China has
tried to claim Tibet as a part of China under various insubstantial grounds.
But like most of its concocted propaganda, the nature of the claims kept
changing. First, they claimed Tibet as a part of China since the 7th century
Tibetan emperor Srongtsan Gampo [Tib: Srong btsan sgampo], when the Tang
Princess Wencheng Kungchu became one of the queens of Tibet. Later, the Chinese
White Paper<a href="#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-fareast-language: JA;">[4]</span></span></span></span></a> claimed that they
inherited Tibet from the Mongolian Yuan Dynasty in the 14th century and later
from the Ming and Qing Dynasties. But these fictitious and deceptive claims
intended to distort history were refuted strongly even by the Chinese scholars<a href="#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-fareast-language: JA;">[5]</span></span></span></span></a><sup>4</sup>.</span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">The fact is that even
after the seventy years of occupation of Tibet, China has not been able to
fully win or defeat the Tibetans. When all the historical claims and propaganda
failed to justify their occupation of Tibet, China has now started to harp on
“Liberation of Tibet from feudal serfdom” and bringing development in the
region.</span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">Many believe that the
17-Point Agreement with China was the end of Tibetan independence. No, in fact,
the 17-Point Agreement is an important document to prove that Tibet has been an
independent nation. The Agreement is also a testimony to the fact that China
agreed for “one country, two systems” formula for Tibet. The nature and the
outcome of the Agreement also reveal the real imperialistic color of Chinese
communism. Although the Agreement was signed under duress, His Holiness the
Dalai Lama and the Tibetan government tried their best to accommodate the
Chinese demand. When China got confident that the land was fully under the
control of its People Liberation Army (PLA), they began to violate the Agreement.
This is how China, under the communist regime works. Hong Kong and Taiwan
should learn from this Tibetan experience and be wary of Chinese overtures<a href="#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-fareast-language: JA;">[6]</span></span></span></span></a>.</span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">China first proposed
and later imposed the contents of the 17-Point Agreement on the Tibetans.
Tibetans refuted the Agreement at first and later tried to accommodate it, but
when China violated the Agreement which they themselves imposed, Tibetans
revolted and refuted it again. But China is celebrating it; herein lies the
irony of the Agreement!</span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">Now, in order to
resolve the Sino-Tibetan issue, His Holiness the Dalai Lama and the Tibetan
Administration in exile have proposed solutions in the form of a Five-point
peace plan in 1987, Strasbourg proposal in 1988, and the Memorandum on Genuine
Autonomy in 2008. These three proposals can be seen as the three-core Tibetan
approach to resolve the Tibet issue. It shares many common elements with the
17-point Agreement<a href="#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-fareast-language: JA;">[7]</span></span></span></span></a>, Premier Deng Xiaoping’s
statement<a href="#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-fareast-language: JA;">[8]</span></span></span></span></a> and
the Chinese constitution<a href="#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-fareast-language: JA;">[9]</span></span></span></span></a>, the
three-core Chinese approach.</span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">The 17-Point Agreement,
although signed under duress, it gave China the much-needed excuse to get into
Tibet. When His Holiness the Dalai Lama refuted it on April 1959 at Tezpur in
India<a href="#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-fareast-language: JA;">[10]</span></span></span></span></a>, the
International community came to know the truth about the Agreement and China
lost the legitimacy to occupy Tibet. So, from the point of International law,
China’s occupation of Tibet is illegal<a href="#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-fareast-language: JA;">[11]</span></span></span></span></a>. As a
rising superpower and as an important member of the United Nations, China needs
to redress this historical faux pas to gain moral and international legitimacy
to its claim on Tibet. Through intimidation and brutal occupation, China has
achieved all the points mentioned in the 17-Point Agreement. If China is
serious about resolving the Tibet issue, it sincerely needs to brood over those
points which it agreed to give to Tibet but never did, they are:</span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">The 3<sup>rd</sup>point
of the Agreement: “The Tibetan people have the rights to exercise national
regional autonomy under the unified leadership of the Central People’s
Government.”</span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">The 4th point: “The
central authorities will not alter the existing political system in Tibet. The
central authorities also will not alter the established status, functions and
powers of the Dalai Lama. Officials of various ranks shall hold office as
usual.”</span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">The 7th point: “The
religious beliefs, customs and habits of the Tibetan people shall be respected,
and lama monasteries shall be protected..”</span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">The 11th point: “The
local government of Tibet should carry out reforms of its own accord, and
demands for reforms raised by the people shall be settled by means of
consultation with the leading personnel of Tibet.”</span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">These four points which
China promised Tibet are still not fulfilled, rather China has violated it.</span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">The Memorandum on
Genuine Autonomy for the Tibetan people submitted to the Chinese leadership in
2008 should be studied in this context. To what extent the Memorandum has
deviated from the three-core Chinese approaches. More importantly, it should be
studied whether the Memorandum is within the purview of the Chinese
constitution or not, if not to what extent it has digressed. These are the
common grounds on which Tibet and China need to discuss and negotiate to arrive
at a mutually acceptable agreement.</span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">Much to the chagrin of
communist China, the 17-Point Agreement of 1951 still remains an important
document to prove that Tibet was an independent nation before the Chinese
invasion. However, as the Tibetans are not seeking separation from China now,
the document can play a crucial role in finding common ground based on the
Middle Way Approach of His Holiness the Dalai Lama and the Tibetan
Administration in exile. The three-core approaches of Tibet and China could be
the Zone of Possible Agreement (ZOPA), where solution to the Tibet issue could
be found. A strong will and sincere effort from the Chinese leadership to brood
over the ZOPA sphere would be more mutually beneficial rather than harping on
the immoral victory it contrived through the 17-Point Agreement.</span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">23rd May should be a
day for the Chinese leadership to look back and see what it promised to the
Tibetans and what it really delivered, and how it still could help find a
common ground to resolve the Tibet issue. Therefore, the Chinese leadership,
instead of making false claims, should seriously study and reflect on its
conduct to see if they have really delivered the promises it made to the
Tibetans.<span style="mso-spacerun: yes;"> </span></span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">In the international
context, this Agreement is a living testimony to how China views the promises
it makes. It also shows how the international community's silence on the
violation of the Agreement emboldened the CCP leadership to go on violating the
agreements it made thereafter. </span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">A recent panel
discussion organized by Geneva Tibet Bureau on the "<a href="https://www.facebook.com/watch/live/?v=931877980971080&ref=search">17-Point
Agreement and the 70 Years of Oppression in Tibet"</a> by a high-level
international panelists has more on this subject<a href="#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-fareast-language: JA;">[12]</span></span></span></span></a>.<span style="mso-spacerun: yes;"> </span></span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">In 1954, China signed
Panchsheel Agreement with India, in which peaceful co-existence and
non-aggression into one another's territories were agreed upon, but in 1962
China attacked India. Just a few years ago, in 2017, China intruded India and
Bhutan's territories through Doklam incident. Last year, China made illegal
aggression into the Indian territories of Ladakh. </span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">China and the British
government had issued a Joint Declaration in 1984<a href="#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-fareast-language: JA;">[13]</span></span></span></span></a> in
which a high degree of autonomy was agreed to Hong Kong after the takeover in
1997. Clause 3 of the Joint Declaration details the privileges that Hong Kong
will have. But we have all seen last year what has happened in Hong Kong and
what is the situation right now?</span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">This is what exactly
happened in Tibet 70-years ago. It was not liberation, development and
prosperity as China claims; it was 70 long years of repression, deprivation,
and discrimination. If China is serious about the claims it has made in the
white paper, it should let the UN mission, diplomats and media to visit Tibet
and confirm the situation. </span></p>
<p align="left" class="MsoNormal" style="background: white none repeat scroll 0% 0%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-pagination: widow-orphan; text-align: left;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">Yesterday`s Tibet is
today`s Hong Kong; if we let Tibet and Hong Kong go like this, it will soon be Taiwan,
Spratly Island of the South China Sea, Senkaku Island, and so on!</span></p>
<div style="mso-element: footnote-list;"><br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.5pt; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[1]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif";">
https://www.globaltimes.cn/page/202105/1224102.shtml</span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p align="left" class="MsoNoSpacing" style="text-align: left;"><a href="#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 10.5pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.5pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[2]</span></span></span></span></span></a><sup><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 10.5pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;"> </span></sup><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 10.5pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">T.G.Arya, </span><a href="https://tibet.net/2019/03/tibet-has-never-been-a-part-of-china-anywhere-in-its-pre-1949-history/"><span style="color: #277cea; font-family: "Times New Roman","serif"; mso-bidi-font-size: 10.5pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">https://tibet.net/2019/03/tibet-has-never-been-a-part-of-china-anywhere-in-its-pre-1949-history/</span></a><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 10.5pt;"></span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p align="left" class="MsoNoSpacing" style="text-align: left;"><a href="#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 10.5pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.5pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[3]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 10.5pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">In 763 AD, the Tibetan army of King Khrisrong Deutsan captured the Chinese
capital Ch’ang-an, the Chinese Emperor fled with his family and a large
following. Tsepon Shakabpa, Tibet – A political history, p-39</span><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 10.5pt;"></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p align="left" class="MsoNoSpacing" style="text-align: left;"><a href="#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 10.5pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.5pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[4]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 10.5pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">White paper 1992: Tibet – its ownership and human rights situation</span><a href="http://www.china-un.org/eng/gyzg/xizang/t418894.htm"><span style="color: #277cea; font-family: "Times New Roman","serif"; mso-bidi-font-size: 10.5pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">http://www.china-un.org/eng/gyzg/xizang/t418894.htm</span></a><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 10.5pt;"></span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p align="left" class="MsoNoSpacing" style="text-align: left;"><a href="#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 10.5pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.5pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[5]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 10.5pt; mso-bidi-language: BO; mso-fareast-font-family: "MS PGothic"; mso-font-kerning: 0pt;">(1) Prof Hon Shing Lau, The Political Status of Tibet during Ming
Dynasty: An analysis of some historical evidence, City University of Hong Kong,
(2)Chinese Voices for Tibet, DIIR,( a) Cao Changqing, Independence – the right
of Tibetan people, p-80; (b) Chen Pokong, Has Tibet belong to China since
ancient times?, p-164; (c) Zhu Rui, Tibet has not been a part of
China since ancient times, p-193</span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoNoSpacing"><a href="#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.5pt; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[6]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; mso-bidi-language: BO; mso-font-kerning: 0pt;">Tang Huiyun, “Why are people in Hong Kong are concerned about the Tibetan
problem?”, p-61, Chinese Voices for Tibet, DIIR</span><span style="font-family: "Times New Roman","serif";"></span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoNoSpacing"><a href="#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.5pt; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[7]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; mso-bidi-language: BO; mso-font-kerning: 0pt;">The point 3rd, 4th, 7th and 11th of the Agreement</span><span style="font-family: "Times New Roman","serif";"></span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoNoSpacing"><a href="#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.5pt; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[8]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; mso-bidi-language: BO; mso-font-kerning: 0pt;">“Everything is negotiable except the independence of Tibet” – Deng Xiaoping</span><span style="font-family: "Times New Roman","serif";"></span></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoNoSpacing"><a href="#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.5pt; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[9]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; mso-bidi-language: BO; mso-font-kerning: 0pt;">Article-4, “Regional autonomy is practiced in areas where people of
minority nationalities live in compact communities…….” and Article-2,4 and 11
of Law of the PRC on Regional National Autonomy</span><span style="font-family: "Times New Roman","serif";"></span></p>
</div>
<div id="ftn10" style="mso-element: footnote;">
<p class="MsoNoSpacing"><a href="#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.5pt; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[10]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; mso-bidi-language: BO; mso-font-kerning: 0pt;">Facts about the 17-point agreement between Tibet and China, p-137, DIIR,
2001</span><span style="font-family: "Times New Roman","serif";"></span></p>
</div>
<div id="ftn11" style="mso-element: footnote;">
<p class="MsoNoSpacing"><a href="#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.5pt; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[11]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; mso-bidi-language: BO; mso-font-kerning: 0pt;">The Legal Status of Tibet – Three Studies by Leading Jurists, p-93, DIIR,
1989</span></p>
<p class="MsoFootnoteText"> <a href="#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.5pt; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[12]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif";">
https://www.facebook.com/watch/live/?v=931877980971080&ref=search</span></p></div><div id="ftn12" style="mso-element: footnote;">
</div>
<div id="ftn13" style="mso-element: footnote;">
<p class="MsoNoSpacing"><a href="#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 10.5pt; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: 游明朝; mso-fareast-language: JA; mso-font-kerning: 1.0pt;">[13]</span></span></span></span></span></a><span style="font-family: "Times New Roman","serif"; mso-bidi-language: BO; mso-font-kerning: 0pt;">https://www.cmab.gov.hk/en/issues/jd2.htm</span></p>
<p class="MsoFootnoteText"> </p>
</div>
</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3535532108575390348.post-57211290668730191182021-05-07T19:04:00.005-07:002021-05-08T17:01:50.704-07:00ཨ་མའི་ཉིན་མོར་ཨ་མའི་དྲན་གླུ །<p>An Ode to Mother on Mother's Day! <br /></p><p class="MsoNormal" style="text-align: center;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhuxAGNl8gfXKi8b394twrryYYafZD1DsFsLsRbphlPAQdHIpYhDPW5vU8PIXurPWby1IX3qZVkVQQUydo_wLXZ_Wsnwmbrwt0N1-1CwdCbOhMlguRk5OF8xlHPcjebCLwBy-N2LIYuWvE/s2048/Ama+Lhamo.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2048" data-original-width="1028" height="301" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhuxAGNl8gfXKi8b394twrryYYafZD1DsFsLsRbphlPAQdHIpYhDPW5vU8PIXurPWby1IX3qZVkVQQUydo_wLXZ_Wsnwmbrwt0N1-1CwdCbOhMlguRk5OF8xlHPcjebCLwBy-N2LIYuWvE/w193-h301/Ama+Lhamo.jpg" width="193" /></a></div><br /> <span style="font-family: "Monlam Uni OuChan2"; font-size: 18pt; line-height: 115%;">ཨ་མ་དྲན་གླུ །</span><p></p>
<p class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 18pt; line-height: 115%;">མ་ཁྱེད་ཀྱི་བྱམས་བརྩེའི་གཅེས་སྐྱོང་དེ།<span style="mso-spacerun: yes;"> </span>བུ་ང་ཡིས་རྟག་ཏུ་དྲན་བཞིན་ཡོད།</span></p>
<p class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 18pt; line-height: 115%;">ཁྱེད་རེ་རེ་དྲན་དུས་མིག་ཆུ་ཤོར།<span style="mso-spacerun: yes;"> </span>ཁྱེད་མེད་ན་ང་གང་ཡང་མ་ཡིན་ནོ། །</span></p>
<p class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 18pt; line-height: 115%;"></span></p><p class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 18pt; line-height: 115%;">དཀའ་སྡུག་དང་ངལ་རྩོལ་ཁྱེད་ཀྱིས་མྱངས།<span style="mso-spacerun: yes;"> </span>བུ་ང་ལ་ཤེས་བྱའི་ལམ་བཟང་སྟོན།</span></p>
<p class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 18pt; line-height: 115%;">དུས་ཀུན་ཏུ་བསླབ་སྟོན་བཀའ་དྲིན་ཆེ།<span style="mso-spacerun: yes;"> </span>ཁྱེད་མེད་ན་ང་གང་ཡང་མ་ཡིན་ནོ། །</span></p>
<p class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 18pt; line-height: 115%;">དཀར་གསལ་གྱི་ཟླ་བ་ནམ་ཤར་དུ།<span style="mso-spacerun: yes;"> </span>མ་ཁྱེད་ཀྱི་བཞིན་རས་དྲན་ལྷང་ལྷང་།</span></p>
<p class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 18pt; line-height: 115%;">བུ་ང་ཡི་མི་ཚེ་གང་ལྟར་ཡང་།<span style="mso-spacerun: yes;">
</span>ཁྱེད་མེད་ན་ང་གང་ཡང་མ་ཡིན་ནོ། །</span></p>
<p class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 18pt; line-height: 115%;">ཁྱེད་རང་གི་དཀའ་སྡུག་ཁོག་ཏུ་སྦས།<span style="mso-spacerun: yes;"> </span>བུ་ང་ཡི་བདེ་སྡུག་སྙིང་དུ་བཅང་།</span></p>
<p class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 18pt; line-height: 115%;">མ་རྗེ་བཙུན་སྒྲོལ་མའི་སྤྲུལ་པ་ཁྱེད། ཁྱེད་མེད་ན་ང་གང་ཡང་མ་ཡིན་ནོ།
།</span></p>
<p class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 18pt; line-height: 115%;">སྙིང་ཁོང་ནས་གུས་བརྩི་ཁྱེད་ལ་ཞུ།<span style="mso-spacerun: yes;"> སེམས་ཁོང་ནས་</span>སྨོན་ལམ་ཁྱེད་ལ་ཞུ།</span></p>
<p class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 18pt; line-height: 115%;">བུ་ང་ལ་འཕྲད་པའི་དྲིན་ཅན་མ། མི་ཀུན་ལ་བྱུང་བའི་སྨོན་ལམ་ཞུ། །</span></p>
<p class="MsoNormal" style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 18pt; line-height: 115%;">ཁྱེད་བདེ་བའི་གཞིང་ལ་གནས་པར་ཤོག<span style="mso-spacerun: yes;"> </span>ཁྱེད་སངས་རྒྱས་གཞིང་ལ་སྐྱེས་པར་ཤོག</span></p>
<div style="text-align: center;"><span style="font-family: "Monlam Uni OuChan2"; font-size: 18pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "MS Mincho"; mso-fareast-language: JA;">ཁྱེད་རིགས་དྲུག་མཚོ་ལས་གྲོལ་བར་ཤོག<span style="mso-spacerun: yes;"> </span>ཁྱེད་མེད་ན་ང་གང་ཡང་མ་ཡིན་ནོ། །</span></div><p style="text-align: center;"> </p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3535532108575390348.post-88675027582622758312021-04-22T23:43:00.001-07:002021-04-22T23:44:51.237-07:00Brief Introduction to Buddhism and Kalachakra Teachings<div style="text-align: center;"><b>KALACHAKRA MANDALA</b><br /></div><div><p style="color: #333333; font-family: Arial, sans-serif; font-size: 12pt; margin: 0mm; text-align: center;"><span lang="EN-US" style="font-size: 11pt;">カーラチャクラ曼荼羅 <br /></span></p>
<p style="color: #333333; font-family: Arial, sans-serif; font-size: 12pt; margin: 0mm;"><span lang="EN-US" style="font-size: 11pt;"> </span></p><p style="color: #333333; font-family: Arial, sans-serif; font-size: 12pt; margin: 0mm; text-align: center;"><span lang="EN-US" style="font-size: 11pt;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-Z_r8paW6AUInD72IUStt0lyGgnmAxeQENUd8XAxZPFBKgSKBiS6VxrDQvqNw5jjE5BOcZ4191phsRtbPFFuCunwECJZbm0Nw3wmPwasw6rRthSM-rOR2uT01A0arugY58GO4uFjwyK8/s1567/Kalachakra+mandala.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1567" data-original-width="1103" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-Z_r8paW6AUInD72IUStt0lyGgnmAxeQENUd8XAxZPFBKgSKBiS6VxrDQvqNw5jjE5BOcZ4191phsRtbPFFuCunwECJZbm0Nw3wmPwasw6rRthSM-rOR2uT01A0arugY58GO4uFjwyK8/s320/Kalachakra+mandala.jpg" /></a> <br /></span></p><p style="color: #333333; font-family: Arial, sans-serif; font-size: 12pt; margin: 0mm;"><span lang="EN-US" style="font-size: 11pt;"> </span></p><p align="center" style="color: #333333; font-family: Arial, sans-serif; font-size: 12pt; margin: 0mm; text-align: center;"><span lang="EN-US" style="font-size: 10pt;"> Center: Kalachakra deity, Viswamata [Yabyum] and the Mandala</span></p>
<p align="center" style="color: #333333; font-family: Arial, sans-serif; font-size: 12pt; margin: 0mm; text-align: center;"><span lang="EN-US" style="font-size: 10pt;">Top from the left: 1. Yab yum,
Vishwamata 2, rDo rje `jigs byed, Yamantaka 3. rGyal wa rdo rje chang,
Vajradhara 4. `Khor lo bde mchog, Chakrasamvara 5. gSang wa `dus pa, Guhyasamaja.</span></p>
<p align="center" style="color: #333333; font-family: Arial, sans-serif; font-size: 12pt; margin: 0mm; text-align: center;"><span lang="EN-US" style="font-size: 10pt;">Bottom from the left: 1. Chos
rgyal, Dharmaraja 2. rNam sras, Vaisravana 3. Rig ldan rgyal po</span></p>
<p style="color: #333333; font-family: Arial, sans-serif; font-size: 12pt; margin: 0mm;"><span lang="EN-US" style="font-size: 11pt;"><br />
It is a common knowledge that all beings, including the small insects, desire
happiness and avoid sufferings. In the process of finding true happiness, we
are often confronted with sufferings. Lord Buddha taught us to contemplate on
the cause of sufferings, so that we can avoid it and uproot it, and achieve
eternal happiness</span><span lang="EN-US" style="font-size: 11pt;">,</span><span lang="EN-US" style="font-size: 11pt;"> Nirvana and Buddhahood.<br />
<br />
According to the Buddhist law of causality and interdependency, what we are
right now is because of our past Karma, what we will be in our next life
depends on what we do in this life. Negative karma, and deeds born out of our
mental delusion are the cause of our sufferings. Therefore, our mental delusion
caused by – Ignorance, attachment, pride, anger and jealousy are the main cause
of our sufferings. <br />
<br />
Lord Buddha taught us the way to overcome these delusions and achieve ultimate
peace in the form of enlightenment. The practice involves cultivating the three
higher trainings of self-discipline, meditative concentration, and the wisdom
understanding emptiness. Buddha's teaching can be interpreted, practiced and
understood from two major yanas, vehicles: Hinayana and Mahayana [Tib: thegmen
and thegchen]. <br />
<br />
Hinayana, the lesser vehicle is Theravada Buddhism. Here the practitioners
practice to overcome the mental delusions and gain insight into the ultimate
nature of emptiness to achieve Nirvana for themselves.<br />
<br />
Mahayana, the greater vehicle, can be further divided into – Paramitayana and
Vajrayana [Tib:mDo and bsNags]. In Paramitayana, the practitioners, besides
practicing what the Hinayanist practice, they cultivate Boddhicitta mind to
achieve Buddhahood to help all the sentient beings.<br />
<br />
Vajrayana or Tantrayana, is esoteric form of Buddhism. Besides the Sutra
practice, it involves Tantra also. The wisdom that realizes the profound emptiness
is same in Paramitayana and Vajrayana, differences lie in the methods.
Vajrayana adopt methods, which involves practice of deity yoga – meditating on
oneself as having an aspect of similar to that of a Form body. This practice is
divided into four classes - Kirya, Carya, Yoga and Anuttara Yoga. <br />
<br />
Kalachakra teachings belong to the highest yoga tantra class of Anuttara Yoga,
where the Kalachakra deity Viswamata and the mandala is meditated upon and
visualized. Buddha taught the Kalachakra tantra at Shri Dhanyakataka in South
India at the behest of Suchandra, the first kalkin of mystical kingdom of
Shambhala. The teachings prospered in Shambhala and came back to India and
spread to Tibet only around the 10th century. From the time of Dro Lotsawa,
Buton Rinchen Druppa to Tsongkappa, Kalachakra empowerment was passed on from
one Tibetan master to another successively, in this way we have His Holiness
the Dalai Lama, one of the lineage holders to this day to give us the
teachings.<br />
<br />
Tantras are sacred secret teachings usually taught only to a few accomplished
practitioners. Kalachakra teachings, although is one of the highest yoga
tantra, it is given to a vast congregation of public of all spiritual caliber.
According to His Holiness the Dalai Lama,<br />
<br />
<i>"Certainly, not everyone who attends will have a sufficient inner basis
to receive the full benefits of the initiation, but it is believed that anyone
attending with a positive attitude will establish and strengthen positive
karmic instincts."<br />
</i><br />
It is said that the merit of participating and receiving Kalachakra teachings
differs from person to person according to their level of spiritual
understanding and motivation. For accomplished practitioners, this is a chance
to receive the full initiation to practice the tantra, for those who have fair
understanding of the practice, the teachings present a good opportunity to
reconfirm and invigorate their understanding. For those who don't know much
about the teachings, it provides a karmic seed to receive and practice the
teachings.<br />
<br />
In all the above cases, the most important requirement to receive the teachings
is the participants' altruistic motivation to benefit the sentient beings.
Therefore, the motive behind receiving the teachings should be very pure and
magnanimous. As for the world peace, it is to be noted that the power and
blessing from the assembly of a great multitude all driven by pure altruistic
motivation is bound to influence and generate a conducive force and environment
to build a peaceful world without war and violence.<br />
<br />
It can also be said that the participations in Kalachakra teachings enables the
participants to pray and to sow a karmic seed to get reborn in the mystical
land of Shambhala to further their practice of the teachings. <br />
<br />
</span></p>
<p style="color: #333333; font-family: Arial, sans-serif; font-size: 12pt; margin: 0mm;"><span lang="EN-US" style="font-size: 11pt;"> </span></p>
<p style="color: #333333; font-family: Arial, sans-serif; font-size: 12pt; margin: 0mm;"><span lang="EN-US" style="font-size: 11pt;">Note: The article was written to introduce Buddhism and Kalachakra teachings
to the Japanese who were planning to receive His Holiness the Dalai Lama`s 31<sup>st</sup>
Kalachakra teaching in Washington DC in July 2011. </span><br /><span lang="EN-US" style="font-size: 11pt;"><span lang="EN-US" style="font-size: 11pt;"><a data-saferedirecturl="https://www.google.com/url?q=http://kalachakra2011.com/&source=gmail&ust=1619245987068000&usg=AFQjCNG53lQlJ_sfcjXiV6h7a4vR4T0vow" href="http://kalachakra2011.com/" style="color: blue;" target="_blank">http://kalachakra2011.com/</a></span>
<br />
------------------------------<br />
References:<br />
1. The Practice of Kalachakra by Glenn Mullin, Snowlion Publications, 1991<br />
2. Kalachakra Initiations by His Holiness the Dalai Lama, Dalai Lama.com 2011<br />
3. The Kalachakra Initiation by D.R. Prodan, 1993</span></p><br /></div>Unknownnoreply@blogger.com0