Wisdom in Exile: Buddhism and Modern Times

Foreword

by

HH the 41st Sakya Trizin

I am very pleased that this inspiring new book by Lama Jampa Thaye is being published.

Wisdom in Exile proposes a fresh approach to Buddhism, one in which the fundamental tenets of the Buddha’s teachings are rediscovered. With the popularity that Buddhism has gained in the West over the past decades, it is essential to ensure that it remains true to its source.

In his book, Lama Jampa Thaye suggests that we re-examine our motivation in following Buddhism, making sure that our deepest aim is to attain liberation for the sake of all beings, and that our core practice is the cultivation of ethics, wisdom and compassion.

Wisdom in Exile provides excellent advice on how to avoid wrong views regarding Buddhism and how to build infallible foundations for our practice.

I pray that this work may bring precious guidance to students of the dharma and help them to swiftly progress on their path to liberation.

The Sakya Trizin

Sakya Dolma Phodrang, Rajpur, India

20th January 2017

Foreword

by

HH the 17th Karmapa Trinley Thaye Dorje

The 17th Karmapa Trinley Thaye Dorje

Dear readers,

It is my pleasure to contribute a short foreword to Lama Jampa Thaye’s latest publication, Wisdom in Exile.

Lama Jampa Thaye is a meditation master and scholar of both the Sakya and Kagyu traditions of Tibetan Buddhism, and as such has undergone rigorous traditional training with his Tibetan teachers.

At the same time, he is a Westerner and has been brought up in a Western environment. As such, he understands the mentality and background of Western students of the Buddha dharma.

Over the past few decades, Buddhism – and particularly Tibetan Buddhism – has attracted a great many followers in the West. While the students are genuine in their devotion and dedication to their freshly discovered spiritual path, most of them are relatively new to the teachings of Buddhism. This may lead them to misguidedly believe that the tenets of their own cultural and spiritual traditions and the actual teachings of Buddhism are one and the same.

Therefore, I think that this book will be beneficial in helping Western practitioners to avoid some of the pitfalls of cultural and spiritual misunderstanding.

May it be of benefit to countless beings!

With prayers

The 17th Karmapa Trinley Thaye Dorje

New Delhi

15th February 2017

Foreword

by

Karma Thinley Rinpoche

The scholar Lama Jampa Thaye has recently composed this text so that those following the Buddhist teaching newly established in the West may be certain concerning the paths to be adopted and rejected. Since it is very important to discriminate between the authentic and inauthentic, please pay attention to it.

Written by the follower of the Buddha who is known as the Fourth Karma Thinley, or, according to the Great Sakyapa, known as Wangdu Norbu Nyingpo.

Introduction

We live in a time when it can appear that the road to wisdom has been lost and its very existence forgotten. In its place is merely a dead-end street full of stale ideologies. Yet the path that Buddha set forth some two-and-a-half millennia ago is still there for us, even in these modern times, if we care to find it.

This present work is essentially a series of essays on the encounter between Buddhist teachings and the West. However, it is not a formal introduction to Buddhism nor a systematic exposition of Buddhist thought. There are many of these available. Neither does it claim to represent the whole of Buddhism. Inevitably, it reflects my understanding of the particular set of teachings and practices in which I have been trained by my Tibetan masters.

Buddhism itself developed out of the teachings given by the warm and friendly South Asian prince known to his followers as ‘The Sage of the Shakyas’.¹ At the heart of these teachings is the insight that suffering arises primarily from our mistaken ideas about ourselves and the nature of the world – errors that prompt the arising of a confluence of disturbing emotions and actions. According to Buddha, liberation from suffering is always possible, through the transformation of our error into understanding, brought about by training in the three-fold path of ethics, meditation and wisdom. Thus, despite its ancient origins, Buddhism would seem to be uniquely well suited to the modern world.

The first half of this work considers the space that now exists for Buddhism in our culture. This is a space that has been opened up by the failure of our dominant systems of thought to provide an intelligent account of what it is to be human and how we should conduct ourselves in this world.

However, although this space exists, if Buddhism is to fill it effectively, the temptation to assimilate it to contemporary ideologies must be resisted. Nothing could be more destructive for Buddhism in the long run. With this point in mind, the latter chapters of this book consider how best the Buddha’s teachings might be understood and practised today. There has been considerable enthusiasm directed to these subjects, but it is vital that we discriminate between authentic and fake presentations, the latter being those proffered by self-appointed authorities, which are thus unconnected with the unbroken traditions of teaching and practice, and, furthermore, whose presentations are refuted by direct experience or reasoning.

All too often, through a mixture of conceit and credulity, we have settled for the latter. Unfortunately, if we persist in getting Buddhism wrong in this way, the opportunity for it to shape our lives will be lost and Buddhism itself is likely to remain in cultural memory as nothing more than a temporary fad – another Theosophy.

Wisdom in Exile draws from the teachings I have received over the past five decades from His Holiness the 41st Sakya Trizin, Karma Thinley Rinpoche and various other Tibetan teachers, and, as such, it refers extensively to works composed by eminent masters of the Buddhist tradition. Therefore I’ve included a list of these masters at the end of this book, if only to make their names a little better known.

Some elements of this work have appeared in the online and print editions of Tricycle, while some other sections have featured in teachings given in Los Angeles and Dhagpo Kagyu Ling in France.

Thanks to Peter Popham and Liz Nash for their help in this project, and, as always, to my wife Albena and family. Thanks also to Ed Curtis, Adrian O’Sullivan and my editor Benjamin Lister.

Lama Jampa Thaye

Sakya Changlochen Ling, France

18th August 2016

Chapter 1

Meetings

It’s 21st June 1974, and I’m standing in the doorway of the Buddhist Society in London, a big fine Georgian town house close to Victoria Station. On one side of me is a young Tibetan lama, Chime Rinpoche, and, on the other, is His Honour Judge Christmas Humphreys QC, the President of the Society, and an imposing figure as befits an Old Bailey judge. We are there to greet His Holiness the 41st Sakya Trizin, the twenty-eight-year-old head of the Sakya tradition of Tibetan Buddhism, on his first visit to England. The Buddhist Society and the Tibet Relief Fund have organised a reception in his honour, and Rinpoche has told me I can tag along.

After a few minutes, His Honour turns to Rinpoche, wanting to check the title of the person he is to welcome. At that same moment, a car pulls up and out steps His Holiness with an easy smile. He’s accompanied by a couple of monks and two European ladies.

After we have shuffled upstairs to the reception room, Mr Humphreys delivers a speech of welcome, during which he highlights at length his part in the forming of the Society back in 1924 and his own unique role as the first person in history to discern the twelve essential principles of Buddhism. Discreet mention is also made of the President’s deep friendship with His Holiness the Dalai Lama, to whom His Honour had been able to impart much sage advice. As the speech goes on, my mind drifts back to my very first visit to a Buddhist Society function some three years earlier. An English monk, the Venerable Pannavadho, had presided over the celebrations of Buddha’s birthday, but, although Pannavadho himself was eminently serious and the Society’s members were obviously sincere, it didn’t seem like much of a celebration to me at the time. My companion’s head was exploding and we had to make it out of there fast. The place, all mahogany and boredom, was so stuffy, I could hardly breathe.

My English Literature teacher, Mr Campbell, had set me on this road. It was 1966, and I was fourteen years old, a pupil at a Catholic Grammar school in the northern English city of Manchester: a grey place in a grey time. It was still the aftermath of the Second World War. British society was only just emerging from the hardness of those years, but something was active in the culture that would, among other things, help open a door for Buddhism. It was at the end of a class on Julius Caesar when this mighty colossus of a schoolmaster told me that someone who admired Bob Dylan as much as I did would certainly like Jack Kerouac: and so it turned out. I entered the world of the ‘Beat Generation’ writers through his books like On the Road and Dharma Bums, immediately realising that Dylan had been there already. Even more importantly, although Kerouac’s work was tinged with a working-class Catholic sensibility with which I