The Sikyong ( Tibetan : སྲིད་སྐྱོང༌ , Wylie : srid-skyong , Lhasa dialect : [ˈsícóŋ] ) is the political leader of the Central Tibetan Administration , a Tibetan exile organisation in India also known as the Tibetan Government-in-Exile based on the 2011 Charter of Tibetans-in-exile. The title was created in 2012 after the 14th Dalai Lama decided not to assume any political and administrative authority as the head of the Tibetan Administration for Tibetans-in-exile.
48-765: The current Sikyong is Penpa Tsering . The Sikyong is the political leader of the Kashag , part of the executive branch of the Central Tibetan Administration. This office should not be confused with the " Chairman of the People's Government of the Tibet Autonomous Region " ( 西藏自治区人民政府主席 ). The first directly elected Kalön Tripa was Lobsang Tenzin , the Samdhong Rinpoche , who was elected August 20, 2001. Before 2011,
96-514: A "Middle Way" position between the metaphysical view that things exist in some ultimate sense and the view that things do not exist at all. Madhyamika philosophy, based on the Buddha's Perfection of Wisdom Sutras, was set forth by the great Indian master Nagarjuna . He was later followed by great masters such as Aryadeva , Buddhapalita , Bhavaviveka and Chandrakirti . Nagarjuna's influential Mūlamadhyamakakārikā -‘The Fundamental Wisdom of
144-461: A Chinese parallel at MA 169 as well as in MN 3 (Chinese parallels at MA 88 and EA 18.3). Indologist Johannes Bronkhorst concludes that the first extreme mentioned here "indulgence in desirable sense objects" does not refer to a specific religious movement or practice, but to the actions of common people. However, the other extreme does presuppose ascetics who used "devotion to self-mortification" to reach
192-426: A clear ontological import when they were called for. In the present passage atthita and natthita are abstract nouns formed from the verbs atthi and natthi. It is thus the metaphysical assumptions implicit in such abstractions that are at fault, not the ascriptions of existence and nonexistence themselves...While atthita is the notion of existence in the abstract, bhava is concrete individual existence in one or another of
240-477: A religious goal. The Buddhist texts depict (and criticize) Jain ascetics as those who practice extreme self-mortification (Bronkhorst cites MN 14 ). Early Buddhist sources (such as MN 36 ) also depict the Buddha practicing those ascetic practices before his awakening and how the Buddha abandoned them because they are not efficacious. Some of these extreme practices include a "meditation without breathing", and extreme fasting which leads to emaciation as well as
288-588: A visit of the Dalai Lama to China," and advocating for the release of "Panchen Lama Gedhun Choekyi Nyima and all other political prisoners". Penpa was sworn in as Sikyong on 27 May 2021 in the presence of the Dalai Lama who attended virtually. The oath was administered by Chief Justice Commissioner Sonam Norbu Dagpo. He often quotes the middle way and guidance of Dalai Lama . Middle Way The Middle Way ( Pali : Majjhimāpaṭipadā ; Sanskrit : Madhyamāpratipada ) as well as " teaching
336-510: Is a complete acceptance of all that arises and no confusion about the fact that all patterns of experience are of the same dependent, insubstantial nature. In Mahāyāna Buddhism , the Middle Way refers to the insight into śūnyatā ("emptiness") that transcends the extremes of existence and non-existence. This has been interpreted in different ways by the various schools of Mahāyāna philosophy. The Madhyamaka ("Middle Way") school defends
384-413: Is a condition for choices. The discourse then states that the Buddha teaches by the middle and outlines the twelve elements of dependent origination. Gethin states that for early Buddhism, personal continuity is explained through the particular way that the various phenomena which make up a sentient being are causally connected.143 According to Gethin, this middle teaching "sees a 'person' as subsisting in
432-489: Is cut off. The influential Theravāda doctrinal compendium called the Visuddhimagga states: "Dependent origination" ( paticca-samuppada ) represents the middle way, which rejects the doctrines, 'He who acts is he who reaps' and 'One acts while another reaps' (S.ii.20) ..." The metaphysical import of the "middle teaching" is interpreted in different ways by modern Theravada Buddhists. Bhikkhu Bodhi comments on
480-477: Is established given the existence of either intrinsic nature or extrinsic nature. 5. If the existent is unestablished, then the nonexistent ( abhāva ) too is not established. For people proclaim the nonexistent to be the alteration of the existent. 6. Intrinsic nature and extrinsic nature, existent and nonexistent—who see these do not see the truth of the Buddha's teachings. 7. In "The Instructing of Katyāyana" both "it exists" and "it does not exist" are denied by
528-463: Is eternalism; the middle way is that there is only the connectedness, there is only dependent arising. "Dependent origination" also gives a rationale for rebirth : Conditioned Arising is [...] a 'Middle Way' which avoids the extremes of 'eternalism' and 'annihilationism': the survival of an eternal self, or the total annihilation of a person at death. In the Theravāda Buddhist tradition,
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#1732764800226576-530: Is explored in SN 12.35. In this sutta, a monk asks the Buddha the following question regarding the 12 links of dependent origination: "what now is aging-and-death, and for whom is there this aging-and-death?" The Buddha responds: "Not a valid question," the Blessed One replied. "Bhikkhu, whether one says, 'What now is aging-and-death, and for whom is there this aging-and-death?' or whether one says, 'Aging-and-death
624-487: Is found in the Kaccānagotta-sutta ." The Kaccānagotta-sutta (SN 12.15 with Chinese Agama parallels at SA 262 and SA 301 and also a Sanskrit parallel Kātyāyanaḥsūtra ) explains the middle way view as follows: Kaccāna, this world mostly relies on the dual notions of existence and non-existence. But when you truly see the origin of the world with right understanding, you won't have the notion of non-existence regarding
672-475: Is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others. This is how right view is defined. 'All exists': this is one extreme. 'All doesn't exist': this is the second extreme. Avoiding these two extremes, the Realized One teaches by the middle way: 'Ignorance is a condition for choices. Choices are a condition for consciousness. … [the rest of
720-410: Is one thing, the one for whom there is this aging-and-death is another'—both these assertions are identical in meaning; they differ only in the phrasing. If there is the view, 'The soul and the body are the same,' there is no living of the holy life; and if there is the view, 'The soul is one thing, the body is another,' there is no living of the holy life. Without veering towards either of these extremes,
768-809: Is painful, unworthy, and unprofitable. Avoiding both these extremes, the Perfect One has realized the Middle Path; it gives vision, gives knowledge, and leads to calm, to insight, to enlightenment and to Nibbana . And what is that Middle Path realized by the Tathagata...? It is the Noble Eightfold Path, and nothing else, namely: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. A similar passage occurs in other suttas such as Araṇavibhaṅgasutta (MN 139) with
816-907: Is the second democratically elected Sikyong of the Central Tibetan Administration in India. He succeeded the last Sikyong Lobsang Sangay on 27 May 2021. Penpa Tsering was the speaker of the Parliament of the Central Tibetan Administration (Tibetan Parliament in Exile) for two terms between 2008 and 2016. Penpa Tsering was born in a refugee camp in Bylakuppe in the Indian state of Karnataka in 1967. After topping his schooling, he graduated with Honours degree in economics from Madras Christian College . Following stints in
864-480: The Kaccānagotta-sutta also state that "the Tathagatha teaches by the middle way " ( majjhena tathāgato dhammaṃ deseti ) which often refers to the doctrine of dependent origination as a view between the extremes of eternalism and annihilationism as well as the extremes of existence and non-existence. Gethin 78 According to Bhikkhu Bodhi , there are two extreme metaphysical views that are avoided through
912-408: The Kaccānagotta-sutta as follows: In view of these explanations it would be misleading to translate the two terms, atthita and natthita, simply as "existence" and "nonexistence" and then to maintain (as is sometimes done) that the Buddha rejects all ontological notions as inherently invalid. The Buddha's utterances at [SN] 22:94, for example, show that he did not hesitate to make pronouncements with
960-544: The 12 elements of dependent origination follow] A similar passage is also found in SN 12.47. According to David Kalupahana, the terms "existence" (atthitā) and "non-existence" (natthitā) are referring to two absolutist theories (which were common in Indian philosophy at the time): the doctrine of permanent existence found in the Upanishads and the doctrine of non-existence (at death) of the materialist Carvaka school. "Dependent origination" ( pratītyasamutpāda ) describes
1008-573: The Buddha describes the Noble Eightfold Path as the Middle Way which steers clear of the extremes of sensual indulgence and self-mortification : Monks, these two extremes ought not to be practiced by one who has gone forth from the household life. There is an addiction to indulgence of sense-pleasures, which is low, coarse, the way of ordinary people, unworthy, and unprofitable; and there is an addiction to self-mortification, which
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#17327648002261056-425: The Buddha's "teaching by the middle" ( majjhena dhammaṃ ): According to Bodhi, by steering clear of both of these extremes, dependent origination teaches that "existence is constituted by a current of conditioned phenomena devoid of a metaphysical self yet continuing on from birth to birth as long as the causes that sustain it remain effective." One of the most famous and clear expositions of dependent origination
1104-409: The Buddha's Dharma (Teaching) approaches ontological issues of existence and personal identity by avoiding eternalism (or absolutism ) and annihilationism (and nihilism ). In the early Buddhist texts, there are two aspects of the Middle Way taught by the Buddha. Scholar David Kalupahana describes these as the "philosophical" Middle Way and the "practical" Middle Way. He associates these with
1152-598: The Dharma by the middle " ( majjhena dhammaṃ deseti ) are common Buddhist terms used to refer to two major aspects of the Dharma , that is, the teaching of the Buddha . The first phrasing (with " paṭipadā ") refers to a spiritual practice that steers clear of both extreme asceticism and sensual indulgence. This spiritual path is defined as the Noble Eightfold Path that leads to awakening . The second formulation refers to how
1200-498: The Kalon Tripa as Sikyong, and this usage was cited as the primary justification for the name change. According to Tibetan Review , "Sikyong" translates to "political leader". The online Dharma Dictionary translates sikyong ( srid skyong ) as "secular ruler; regime, regent". Penpa Tsering Penpa Tsering ( Tibetan : སྤེན་པ་ཚེ་རིང , Wylie : spen pa tshe ring་ ; born 1967) is a Tibetan politician based in India. He
1248-754: The Kalön Tripa position was subordinate to the 14th Dalai Lama who presided over the government in exile from its founding. In 2011, the Dalai Lama announced that his political authority would be transferred to the Sikyong. On September 20, 2012, the 15th Tibetan Parliament-in-Exile unanimously voted to change the title of Kalön Tripa to Sikyong in Article 19 of the Charter of the Tibetans in exile and relevant articles. The Dalai Lama had previously referred to
1296-595: The Middle Way’ (MMK) famously contains a reference to the Kacc ā yanagotta Sutta in its 15th chapter. This chapter focuses on deconstructing the ideas of existence, non-existence and intrinsic nature, essence, or inherent existence ( svabhāva ) and show how such ideas are incoherent and incompatible with causality and dependent origination. The MMK states: 4. Further, without intrinsic nature and extrinsic nature how can there be an existent ( bhāva )? For an existent
1344-575: The Tathagata teaches the Dhamma by the middle: 'With birth as condition, aging-and-death.'" Another passage which discusses personal identity with regard to the middle teaching is found in the Aññatarabrāhmaṇasutta (SN 12.46, with a Chinese parallel at SA 300). This sutta outlines two further extreme views with regards to personal identity and karma: The Timbarukasutta outlines a similar set of two extremes regarding personality: "Suppose that
1392-786: The Tibetan Freedom Movement and the Nigerian-Tibet Friendship Association during his college days, he went on to serve as the executive director at the Tibetan Parliamentary and Policy Research Centre (TPPRC) in Delhi between 2001 and 2008. TPPRC is a joint project of the Friedrich-Naumann Foundation and Assembly of Tibetan People’s Deputies , with a mandate of "promoting the political programme of
1440-730: The Tibetan administration". Penpa was elected to the Parliament of the Central Tibetan Administration (CTA) for two terms from 1996 and 2006. Following this he became the speaker of the 14th and 15th Parliament between 2008 and 2016. In July 2016, he was appointed the 'North America Representative of the Dalai Lama, Representative to Office of Tibet , Washington, D.C.' for a year. He formally took charge on 29 August 2016. As Representative, his duties involved meeting leaders and officials, chairing cultural events related to Tibet, and addressing Tibetans and Tibet related issues. Penpa
1488-468: The annihilationist view that might arise in regard to phenomena produced and made manifest in the world of formations, holding "They do not exist." The cessation of the world : the dissolution ( bhanga ) of formations. There is no notion of existence in regard to the world : There does not occur in him the eternalist view which might arise in regard to phenomena produced and made manifest in the world of formations, holding "They exist." Further, "the origin of
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1536-466: The causal connectedness of dependent arising". Therefore, thinking that there is something unchanging and constant in a person is eternalistic, while thinking that there is no real connection between the same person at different points in time is annihilationist. As Gethin writes: In other words, if we deny that there is a real connectedness between events this is annihilationism, but if we understand that connectedness in terms of an unchanging self this
1584-410: The effect is shown to occur through the cause and to cease with the cessation of the cause, but no agent or experiencer ( karaka, vedaka ) is described. Regarding the Kaccānagotta-sutta, the SN commentary glosses the key statements as follows: The origin of the world : the production of the world of formations. There is no notion of nonexistence in regard to the world : there does not occur in him
1632-406: The existence of phenomena as coming about due to various causes and conditions. When one of these causes changes or disappears, the resulting object or phenomena will also change or disappear, as will the objects or phenomena depending on the changing object or phenomena. Thus, there is nothing with an eternal self, essence or atman , there are only mutually dependent origination and existence (hence,
1680-412: The feeling and the one who feels it are the same thing. Then for one who has existed since the beginning, pleasure and pain is made by oneself. I don't say this. Suppose that the feeling is one thing and the one who feels it is another. Then for one stricken by feeling, pleasure and pain is made by another. I don't say this. Avoiding these two extremes, the Realized One teaches by the middle way: 'Ignorance
1728-549: The middle doctrine avoids an eternal substance or being). However, the absence of an atman does not mean there is nothing at all (hence, the middle doctrine avoids nihilism). Therefore, according to Rupert Gethin, the "middle" doctrine of early Buddhism, when applied to the question of personal identity is closely connected with the Buddhist understanding of causality and with the doctrine of not-self ( anatta ). 143 The connection between dependent origination and personal identity
1776-419: The ontological status of the world. They are simply describing the types of concepts that do or don't occur to the mind when regarding the world in different ways. Similarly, according to Ajahns Amaro and Pasanno, the Kaccānagotta-sutta "more describes a method of meditation practice than merely another philosophical position". The Ajahns further state that: The advice given in the last passage closely matches
1824-518: The origination or cessation of the data of the senses. A person in that state of mind would see nothing in that mode of perception that would give rise to thoughts of existence or non-existence with regard to those sense data. However, when people are engaging in discussions about things that do or do not appear in the world—as the Buddha is describing in SN 22:94—then the terms "exist" and "do not exist" would naturally occur to them. In other words, this sutta and SN 22:94 are not making different claims about
1872-422: The practice of vipassana (insight) meditation: this consists of, firstly, the calm and attentive observation of the arising of all patterns of experience. Secondly, it involves the seeing of all such patterns through the reflective lens of anicca-dukkha-anatta (impermanence, unsatisfactoriness, and not-self). Lastly, in the culmination of the process, there is the remainderless relinquishment of all experience. There
1920-459: The scorching path includes numerous "ways of mortifying and tormenting the body" including going naked, restricting their food intake in various ways, wearing various kinds of rough clothing, "they tear out their hair and beard," "they constantly stand, refusing seats," they maintain the squatting posture, and "they lie on a mat of thorns". The middle path meanwhile is described by listing the thirty seven aids to awakening . Other early sources like
1968-513: The sutta states "without entering either of the two extremes" ( ubho ante anupagamma ). A sutta from the Anguttara Nikaya (AN 3.156–162) also discusses the middle path as well as two other "paths", the addicted practice and the scorching path, referring to the two extremes. The addicted path is described as when someone thinks that there is nothing wrong with sensual pleasures "so they throw themselves into sensual pleasures." Meanwhile,
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2016-550: The teachings found in the Kaccānagotta-sutta and the Dhammacakkappavattana Sutta respectively. In the Early Buddhist Texts , the term "Middle Path" ( Majjhimāpaṭipadā ) was used in the Dhammacakkappavattana Sutta (SN 56.11, and its numerous parallel texts), which the Buddhist tradition regards to be the first teaching that the Buddha delivered after his awakening. In this sutta,
2064-399: The three realms. Bodhi also argues that what the noble disciple does see when reflecting on his personality with wisdom is "a mere assemblage of conditioned phenomena arising and passing away through the conditioning process governed by dependent origination." Regarding the Kaccānagotta-sutta, Thanissaro Bhikkhu writes: this sutta is describing the state of mind of a person focusing on
2112-415: The total suppression of bodily movement while standing and refusing to lie down. According to the scriptural account, when the Buddha delivered the Dhammacakkappavattana Sutta , he was addressing five ascetics with whom he had previously practiced severe ascetic practices. As noted by Y. Karunadasa, this middle path "does not mean moderation or a compromise between the two extremes" rather, it means as
2160-543: The usage of the term "Middle Way" is discussed in 5th-century CE Pali commentaries . The Pali commentary to the Samyutta Nikaya (SN) states: The Tathāgata teaches the Dhamma by the middle without veering to either of these extremes—eternalism or annihilationism—having abandoned them without reservation. He teaches while being established in the middle way. What is that Dhamma? By the formula of dependent origination,
2208-436: The world" is direct-order conditionality ( anuloma-paccayākāra ); "the cessation of the world," reverse-order conditionality ( patiloma-paccayākāra ). The Pali sub-commentary to the SN states: The notion of existence is eternalism because it maintains that the entire world (of personal existence) exists forever. The notion of nonexistence is annihilationism because it maintains that the entire world does not exist (forever) but
2256-451: The world. And when you truly see the cessation of the world with right understanding, you won't have the notion of existence regarding the world. The world is for the most part shackled by attraction, grasping, and insisting. But if—when it comes to this attraction, grasping, mental fixation, insistence, and underlying tendency—you don't get attracted, grasp, and commit to the notion 'my self', you'll have no doubt or uncertainty that what arises
2304-554: Was runner up in the Sikyong election in 2016 . He announced his candidacy for 2021 election on 3 September 2020. During the 2021 CTA general election , Penpa secured 34,324 votes, 5,417 more than Kaydor Aukatsang (Kelsang Dorjee Aukatsang) who secured the second highest votes; a total of 63,991 Tibetans voted. Penpa has spoken about "resolving the issue of Tibet", "taking care of the welfare of Tibetans in exile", pursuing "all possible ways to communicate with China," "facilitat(ing)
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