Interview With His Holiness the Dalai Lama in Osaka

Osaka, Japan, 9 May 2016 - This morning His Holiness the Dalai Lama drove from Narita to Haneda Airport in Tokyo under grey skies to take the hour long flight to Osaka. Descending through thick cloud the plane landed at Itami Airport in pouring rain. His Holiness drove to his hotel in time for lunch. Immediately afterwards he gave an interview to Makoto Oda and Eisuke Takahashi, correspondents from NHK, Japan's national public broadcasting organization.

They began by asking about the real situation in Tibet and His Holiness told them they had better send Japanese journalists to visit the towns, villages and nomad encampments there to find out for themselves.

“Compared to the Cultural Revolution things are better in Tibet and China, but in Tibet there are hardline officials whose policy is to see anything unique about Tibet, whether it is our language, culture or religious traditions, as portending separation from China. Fearing that, they exert ever tighter control. The teaching of Tibetan language in schools is either banned or restricted. Students who excel in their study of Tibetan are held back, while those who do well studying Chinese find jobs or more easily go on to university. Since the mid 80s Tibetans have felt that a semi-cultural revolution has been imposed. This is what stoked the 2008 crisis. Peking depends too much on local authorities who tend to be narrow-minded and exert too tight a control.

“In terms of material development housing and the shops in cities have improved, but as far as Tibetan Buddhism is concerned, a proper training requires 20-30 years study with a proper teacher. This is difficult to find in Tibet. Most of the learned masters either escaped to India or died in prison. Very few remain. Meanwhile the number of monks has drastically declined. In Drepung Monastery where the 2nd Dalai Lama was abbot, for example, there were 8000 monks when I took my final exams in 1958-9. Now there are 400. The monastery used to accommodate monks from right across Tibet and beyond. Now the authorities send those who have come from afar back home. Monks who are admitted are subjected to political re-education.

“The party proclaims that all is glorious, but there is neither freedom of expression nor freedom of the media. The government imposes censorship that only allows one-sided information.”

Asked about the more than 140 self-immolations that have taken place since 2009, His Holiness said each one was very sad. He expressed admiration for the courage of those who in doing this have done others no harm. He recalled telling a BBC correspondence this when these drastic actions first began adding then that he doubted whether such steps would really help the Tibetan cause.

Regarding the status of Tibet he said:

“We are not seeking independence. Yet Chinese history books record the existence of three distinct and equal empires - China, Mongolia and Tibet - in the 7th, 8th and 9th centuries. However, that is the past. Now we are looking to the future. I admire the spirit of the European Union in which members accord greater importance to the common interest than national sovereignty. We need greater material development in Tibet and China can help us with that, provided we can keep our own language and traditions alive.

“Tibetans retain the most comprehensive presentation of the Nalanda tradition which involves memorization, study and debate, and practice. The survival of Tibetan Buddhism is of interest not only to 6 million Tibetans, but also to 400 million Chinese Buddhists, as well as Buddhists in Japan. Today, scientists too are recognising that peace of mind is crucial if individuals, families and nations are to be happy. Technology and material development by themselves are not enough. Happiness is related to our emotions, so, just as we observe physical hygiene to stay physically healthy, to be mentally healthy and happy we need to observe some kind of emotional hygiene. The Tibetan Buddhist tradition includes a great deal of knowledge about how to deal with our emotions. We have a right to preserve this, but it can also certainly be of benefit to others.”

Regarding prospects for reconciliation with the People’s Republic of China, His Holiness recalled contacts being established in the 80s after Deng Xiaoping told his emissary that besides independence everything was up for discussion. These contacts ceased in the 90s. They were revived again in Jiang Zemin’s time, but came to an end again in 2010. He remarked that he holds the name Dalai Lama and that the 5th Dalai Lama visited Peking. Meanwhile, on the one hand millions of Chinese Buddhists seem eager to listen to him teach and on the other Xi Jinping, a Communist leader, stated in Paris and repeated in Delhi that Buddhism has a crucial role to play in Chinese culture. His Holiness also mentioned the 1000 or so recent articles in Chinese that express support for the Tibetan Middle Way Approach and criticize the stance of the Chinese government.

His Holiness also noted that the tight control of totalitarian regimes is out of date. A more liberal approach would be in both the Chinese people’s and their government’s interest. He said the 1.3 billion Chinese people have a right to know about reality and are capable of judging right from wrong on that basis. In such a context blanket censorship is both immoral and wrong. He took the opportunity to add that he did not mean to imply that he is opposed to Marxism as such. He is fully in support of the idea of equal distribution of wealth and opportunity, but opposes the draconian measures that Lenin introduced that subsequently spoiled it.

To a question about who will be the next Dalai Lama, His Holiness replied, “Who knows?” He went on to say that he has not only retired from political responsibility himself, but has also put an end proudly and voluntarily to the Dalai Lama’s traditional involvement in political affairs in addition to their spiritual role. Consequently, a future Dalai Lama would only be a religious person like the Sakya Trizin and the Karmapa. On the other hand, he said, it would not be a problem if there were no future Dalai Lama. He observed that there no reincarnations of either the Buddha or of Nagarjuna and yet their teachings continue to flourish centuries after they lived.

He clarified that non-violence is not his personal predilection, but the proper way to solve problems. He said you only have to look at what is happening in the Middle East to see that, asserting that no one wants to perpetuate violence and killing.

His Holiness suggested that modern education with its focus on material goals and a disregard for inner values is incomplete. There is a need to know about the workings of our minds and emotions. He mentioned the recent drafting of a curriculum to introduce secular ethics into the general education system in which he places great hope.

“I will not live to see the emergence of a more compassionate world,” he said, “but if we start and make an effort to educate those who are young now in inner values, they will see a different, peaceful, more compassionate world in the future. Problems created by human beings have to be solved by human beings. Basic human nature is compassionate and this is our source of hope.

“Friendship too is important. If you show concern for others and respect for their rights you will establish trust; and trust is the basis of friendship. I was very encouraged to hear from the BBC that increasing numbers of young people today regard themselves as global citizens. This is a positive development.”

Asked his thoughts about speculation that President Obama may visit Hiroshima at the end of this month, he replied that it would be wonderful. He added that he often remarks how impressed he is that Germany and Japan arose from the ashes of the Second World War and express no rancour for what happened to them.

Regarding the way everyone bows to Chinese pressure, which can make things more difficult for him, His Holiness replied that in the long run the power of truth surpasses the power of the gun. He said many foreign leaders remain fundamentally sympathetic to the cause of Tibet and Tibetans are fully committed to non-violence. Observing that human nature is basically good, he said that at the age of nearly 81 he remains optimistic.

Tomorrow His Holiness will begin to teach Shantideva’s ‘Guide to the Bodhisattva’s Way of Life’ to an audience of about 2700 including Chinese, mostly from Taiwan, but some from the mainland, Koreans, Mongolians, Russians and Japanese.

Original link and photos: http://www.dalailama.com/news/post/1391-nhk-interviews-his-holiness-the-dalai-lama-in-osaka

The Dalai Lama Shows Faith in Youth of 21st Century

Phagwara — The spiritual leader of Tibet, His Holiness the Dalai Lama honored the 5th Convocation of Lovely Professional University as the chief guest in Punjab, On Saturday, November 14, 2015.

Recipient of a grand traditional Tibetan welcome, including performances by Tashi Shoelpa and Yak dancers, he was also presented with a Guard of Honor led by a sword wielding Sikh officer before whom he took the salute.

Responding to attendees at the press conference, he mentioned his three commitments: the promotion of basic human values and an understanding of the oneness of humanity to further human happiness; the fostering of inter-religious harmony, the preservation of Tibetan culture and the protection of Tibet's natural environment. Amongst several questions he answered one on the Paris attacks too, "Despite its many spectacular developments, the 20th century was also a period of unprecedented violence springing from the idea that problems can best be solved by force. Much of the violence of the early 21st century can be seen as spilling over from that. However, no wants to face problems. We only want to live a peaceful life, but we need to pursue a systematic programme of education, from KG to university, to bring this about. If we can do this, the 21st century could become a period of peace and dialogue."

Speaking briefly to the Tibetan and Bhutanese students, he emphasized on concentrating on "what we have in common, rather than dwelling on the secondary differences between us. As a child we do not care about status, faith, money etc., we only make friends with fellow human beings, this is what I always remind myself."

He shared his journey from labor for Tibetan affairs when he was 16 to when he relinquished political responsibility when he retired in 2011. His Holiness advised that it is not necessary to be a monk or nun to study Buddhist philosophy and encouraged them to take an interest in logic and knowledge. Furthermore, he encouraged the students to cultivate warmheartedness and live an ethical life.

His Holiness later joined the Governor of Punjab, Haryana & Chandigarh, Kaptan Singh Solanki to take part in the academic procession.

During his address to the audience, His Holiness said, "we are all the same as human beings, mentally, emotionally and physically, which is why it is important that we acknowledge the oneness of humanity. We all experience pleasure and pain. We all want to lead a happy life and indeed we all have a right to do so. We have to consider that we all belong to one human family. On that basis there is no ground for enmity between us, no room for killing, bullying or exploitation. There is no ground for looking down on others, because we are all equal as human beings. If we give in to our destructive emotions we only think of ourselves. We should feel fed up with the violence and killing going on around us. If a human being is killed by an animal, it's sad, but if a human being is killed by another human being it's unthinkable. We have to make a special effort to think of each other as fellow human beings, as our brothers and sisters."

Sharing his times with text books and commending the completion of their degrees, he told the students,"I'd like to thank you for inviting me here and for bestowing on me this Honorary Doctorate, particularly as I haven't done the study to earn it, unlike your degrees that you've earned as a result of your own efforts. Of course, I have studied in my own way. I began to memorize texts at the age of 8, but I am something of a lazy student and I only studied because my teacher kept a whip to impress me with. I began to study out of fear, but as I studied more I eventually developed a genuine interest. We have this marvelous brain and it is immensely important that we learn to use it to the full.

"What we need," His Holiness declared, "is a sense of secular ethics. Secular in the sense that it is understood here in India of respect for all religious traditions and even for the views of those who have no faith."

Reinstating his faith in the carriers of baton of the 21st century, he suggested students to channelize negative emotions for constructive and well intentioned tasks. He ended by suggesting the audience to lend his words a thought and "remain warm-hearted, always".


original link and photos http://thetibetpost.com/en/news-in-focus/4798-his-holiness-the-dalai-lama-shows-faith-in-youth-of-21st-century

Why The Dalai Lama Matters: His Act of Truth As the Solution for China, Tibet and the World

By Robert Thurman

His Holiness the Dalai Lama is an extraordinary example of a life dedicated to peace, communication, and unity. What he represents, and what he has accomplished, heals and transcends the current tensions between Tibet and China.

Why the Dalai Lama Matters explores just why he has earned the world’s love and respect, and how restoring Tibet’s autonomy within China is not only possible, but highly reasonable, and absolutely necessary for all humans to have a peaceful future.

In the few decades since the illegal Chinese invasion of Tibet, Tibetans have seen their ecosystem destroyed, their religion, language, and culture repressed, and systematic oppression and violence against anyone who dares acknowledge Tibetan sovereignty. Yet, above it all, the Dalai Lama has been a consistent voice for peace, sharing a ‘Middle-Way’ approach that has gathered accolades from the Nobel Peace Prize to the Congressional Gold Medal. Modeling this peaceful resistance shows the world that nobody is free unless everybody is free—and that a solution exists that can benefit all parties, not just one. And more than just his nation has taken notice. His inter-religious dialogues, honest, humble demeanor, and sense of compassionate justice sets him apart in a world at war with itself.

Robert Thurman, renowned Tibetan scholar, president of Tibet House, and longtime personal friend of the Dalai Lama, presents a bold, reciprocal five-point plan for establishing Tibet’s genuine autonomy within China, letting China renew its image with the world by allowing the Dalai Lama to guarantee freedom for his people. When China changes policy and lets Tibetans be who they are, Tibet can, in turn, join with China in peaceful coexistence.

Why the Dalai Lama Matters is not merely a book about Tibet or the Dalai Lama. It is a revealing, provocative solution for a world in conflict, dealing with the very fundamentals of human rights and freedoms. By showing the work that the Dalai Lama has done on behalf of his people, Thurman illuminates a worldwide call-to-action, showing that power gained by might means nothing in the face of a determined act of truth.

Why the Dalai Lama Matters

original link and photos: http://dalailamamatters.com

Human Rights and Universal Responsibility

By The Dalai Lama

“Our world is becoming smaller and ever more interdependent with the rapid growth in population and increasing contact between people and governments. In this light, it is important to reassess the rights and responsibilities of individuals, peoples and nations in relation to each other and to the planet as a whole. This World Conference of organisations and governments concerned about the rights and freedoms of people throughout the world reflects the appreciation of our interdependence. No matter what country or continent we come from we are all basically the same human beings. We have the common human needs and concerns. We all seek happiness and try to avoid suffering regardless of our race, religion, sex or political status. Human beings, indeed all sentient beings, have the right to pursue happiness and live in peace and in freedom. As free human beings we can use our unique intelligence to try to understand ourselves and our world. But if we are prevented from using our creative potential, we are deprived of one of the basic characteristics of a human being. It is very often the most gifted, dedicated and creative members of our society who become victims of human rights abuses. Thus the political, social, cultural and economic developments of a society are obstructed by the violations of human rights. Therefore, the protection of these rights and freedoms are of immense importance both for the individuals affected and for the development of the society as a whole.

“It is my belief that the lack of understanding of the true cause of happiness is the principal reason why people inflict suffering on others. Some people think that causing pain to others may lead to their own happiness or that their own happiness is of such importance that the pain of others is of no significance. But this is clearly short-sighted. No one truly benefits from causing harm to another being. Whatever immediate advantage is gained at the expense of someone else is short-lived. In the long run causing others misery and infringing upon their peace and happiness creates anxiety, fear and suspicion for oneself.

“The key to creating a better and more peaceful world is the development of love and compassion for others. This naturally means we must develop concern for our brothers and sisters who are less fortunate than we are. In this respect, the non-governmental organisations have a key role to play. You not only create awareness for the need to respect the rights of all human beings, but also give the victims of human rights violations hope for a better future. When I travelled to Europe for the first time in 1973, I talked about the increasing interdependence of the world and the need to develop a sense of universal responsibility. We need to think in global terms because the effects of one nation's actions are felt far beyond its borders. The acceptance of universally binding standards of human rights as laid down in the Universal Declaration of Human Rights and in the International Covenants of Human Rights is essential in today's shrinking world. Respect for fundamental human rights should not remain an ideal to be achieved but a requisite foundation for every human society.

“When we demand the rights and freedoms we so cherish we should also be aware of our responsibilities. If we accept that others have an equal right to peace and happiness as ourselves do we not have a responsibility to help those in need? Respect for fundamental human rights is as important to the people of Africa and Asia as it is to those in Europe or the Americas. All human beings, whatever their cultural or historical background, suffer when they are intimidated, imprisoned or tortured. The question of human rights is so fundamentally important that there should be no difference of views on this. We must therefore insist on a global consensus not only on the need to respect human rights world-wide but more importantly on the definition of these rights.

“Recently some Asian governments have contended that the standards of human rights laid down in the Universal Declaration of Human Rights are those advocated by the West and cannot be applied to Asia and others parts of the Third World because of differences in culture and differences in social and economic development. I do not share this view and I am convinced that the majority of Asian people do not support this view either, for it is the inherent nature of all human beings to yearn for freedom, equality and dignity, and they have an equal [right] to achieve that. I do not see any contradiction between the need for economic development and the need for respect of human rights. The rich diversity of cultures and religions should help to strengthen the fundamental human rights in all communities. Because underlying this diversity are fundamental principles that bind us all as members of the same human family. Diversity and traditions can never justify the violations of human rights. Thus, discrimination of persons from a different race, of women, and of weaker sections of society may be traditional in some regions, but if they are inconsistent with universally recognised human rights, these forms of behaviour must change. The universal principles of equality of all human beings must take precedence.

“It is mainly the authoritarian and totalitarian regimes who are opposed to the universality of human rights. It would be absolutely wrong to concede to this view. On the contrary, such regimes must be made to respect and conform to the universally accepted principles in the larger and long term interests of their own peoples. The dramatic changes in the past few years clearly indicate that the triumph of human rights is inevitable.

“There is a growing awareness of people's responsibilities to each other and to the planet we share. This is encouraging even though so much suffering continues to be inflicted based on chauvinism, race, religion, ideology and history. A new hope is emerging for the downtrodden, and people everywhere are displaying a willingness to champion and defend the rights and freedoms of their fellow human beings.

“Brute force, no matter how strongly applied, can never subdue the basic human desire for freedom and dignity. It is not enough, as communist systems have assumed, merely to provide people with food, shelter and clothing. The deeper human nature needs to breathe the precious air of liberty. However, some governments still consider the fundamental human rights of its citizens an internal matter of the state. They do not accept that the fate of a people in any country is the legitimate concern of the entire human family and that claims to sovereignty are not a license to mistreat one's citizens. It is not only our right as members of the global human family to protest when our brothers and sisters are being treated brutally, but it is also our duty to do whatever we can to help them.

“Artificial barriers that have divided nations and peoples have fallen in recent times. With the dismantling of the Berlin Wall the East-West division which has polarised the whole world for decades has now come to an end. We are experiencing a time filled with hope and expectations. Yet there still remains a major gulf at the heart of the human family. By this I am referring to the North-South divide. If we are serious in our commitment to the fundamental principles of equality, principles which, I believe, lie at the heart of the concept of human rights, today's economic disparity can no longer be ignored. It is not enough to merely state that all human beings must enjoy equal dignity. This must be translated into action. We have a responsibility to find ways to achieve a more equitable distribution of world's resources.

“We are witnessing a tremendous popular movement for the advancement of human rights and democratic freedom in the world. This movement must become an even more powerful moral force, so that even the most obstructive governments and armies are incapable of suppressing it. This conference is an occasion for all of us to reaffirm our commitment to this goal. It is natural and just for nations, peoples and individuals to demand respect for their rights and freedoms and to struggle to end repression, racism, economic exploitation, military occupation, and various forms of colonialism and alien domination. Governments should actively support such demands instead of only paying lip service to them. As we approach the end of the Twentieth Century, we find that the world is becoming one community. We are being drawn together by the grave problems of over-population, dwindling natural resources, and an environmental crisis that threatens the very foundation of our existence on this planet. Human rights, environmental protection and great social and economic equality, are all interrelated. I believe that to meet the challenges of our times, human beings will have to develop a greater sense of universal responsibility. Each of us must learn to work not just for oneself, one's own family or one's nation, but for the benefit of all humankind. Universal responsibility is the key to human survival. It is the best foundation for world peace.

“This need for co-operation can only strengthen humankind, because it helps us to recognise that the most secure foundation for a new world order is not simply broader political and economic alliances, but each individual's genuine practice of love and compassion. These qualities are the ultimate source of human happiness, and our need for them lies at the very core of our being. The practice of compassion is not idealistic, but the most effective way to pursue the best interests of others as well as our own. The more we become interdependent the more it is in our own interest to ensure the well-being of others.

“I believe that one of the principal factors that hinder us from fully appreciating our interdependence is our undue emphasis on material development. We have become so engrossed in its pursuit that, unknowingly, we have neglected the most basic qualities of compassion, caring and cooperation. When we do not know someone or do not feel connected to an individual or group, we tend to overlook their needs. Yet, the development of human society requires that people help each other.

“I, for one, strongly believe that individuals can make a difference in society. Every individual has a responsibility to help move our global family in the right direction and we must each assume that responsibility. As a Buddhist monk, I try to develop compassion within myself, not simply as a religious practice, but on a human level as well. To encourage myself in this altruistic attitude, I sometimes find it helpful to imagine myself standing as a single individual on one side, facing a huge gathering of all other human beings on the other side. Then I ask myself, 'Whose interests are more important?' To me it is quite clear that however important I may feel I am, I am just one individual while others are infinite in number and importance.

“Thank you.”

A speech given by His Holiness the Dalai Lama to the United Nations World Conference on Human Rights, Vienna, Austria, June 1993.

7 Questions for the Dalai Lama

The following questions and answers were initially published in the 1996 book Beyond Dogma: The Challenge of the Modern World. That book is no longer in print but another volume from the 1993 teaching His Holiness gave in France is: Beyond Dogma: Dialogues and Discourses.


Q: Your Holiness, you have just visited a Catholic shrine. Do you hope to one day go to Jerusalem or Mecca?

A: I am particularly happy to have gone today, in person, to the shrine at Lourdes, the heart of this holy place of pilgrimage I had heard of in the past. I was deeply moved.

Of course I have been attending services and taking part in interreligious exchanges for a long time. For two years I have been planning to do a major pilgrimage to holy places in the company of representatives of other religions. When we visit such places we benefit from their atmosphere, we pray together, or we may simply meditate and commune with our thoughts in silence. I have already done this in India and am happy to begin again today. I believe these sites awaken in us a feeling of communion and understanding much greater and deeper than a simple intellectual comprehension. I would like very much to begin such a pilgrimage by visiting Jerusalem and Mecca, but I do not know when circumstances will allow me to go there.

Q: Have you and the other representatives discussed among yourselves the issues raised by conversion, changing from one religion to another, in particular the different forms of Protestantism, Catholicism, or even Buddhism here in France?

A: In our private meeting, a Christian quoted to me an inscription of King Ashoka, which speaks of how intolerance towards other religions can destroy one's own religion; how the prosperity of a religion is linked to respect for other religions.

Q: What do you think of the work of solidarity taking place between Christians in the West and in China?

A: Christians have always been a minority in China, and they have suffered as such. Moreover, the lack of communication due to the political regime has certainly limited their vision of the international situation. I think, therefore, that any dialogue that can be established with Christians outside China can help them to open their minds to the realities of the world.

Q: Do you think it is possible to be both Christian and Buddhist at the same time?

A: I ... replied to this question indirectly when I said that belief in a Creator could be associated with the understanding of emptiness. I believe it is possible to progress along a spiritual path and reconcile Christianity with Buddhism. But once a certain degree of realization has been reached, a choice between the two paths will become necessary. I recently gave a series of teachings in the United States and one of these teachings was about patience and tolerance. At the end there was a ceremony for taking the Bodhisattva Vows. A Christian priest who was in the audience wanted to take these vows. I asked him if he had the right to, and he replied that yes, of course, he could take these vows and still remain a Christian.

Q: Christ's words "Love thy neighbour" embody for us the Christian religion. What is your message to humanity when you meet another human being?

A: Love of one's neighbour, kindness, and compassion--these are, I believe, the essential and universal elements preached by all religions. In spite of divergent philosophical views, we can establish harmony among all spiritual traditions on the basis of these common traits of love, kindness, and forgiveness. I always insist on this point and devote a great deal of energy to it. Most difficulties between religions come about because of people who, having failed to transform and bring peace to their own minds, not only apply their own beliefs yet are all while to impose them on others. This unfortunate behaviour can provoke serious conflicts, although I have noticed a considerable re-conciliation between the different religions, more particularly between Tibetan Buddhism and Christianity. We have actually set up a very constructive programme of exchanges between monks and nuns of our two traditions.

Q: What are the ten virtuous acts spoken of in Buddhism?

A: Three concern the body: one must not kill, steal, or engage in sexual misconduct. Four others are verbal: do not lie, defame others, speak offensive words, or engage in frivolous conversation, which relates to everything that might be said under the influence of afflicting emotions. Finally, the last three virtuous acts are of a mental nature: do not develop covetousness or malice and, finally, do not hold false or perverted views, such as the extreme view, close to nihilism, which totally denies spiritual perfection.

What we mean by "erroneous views" generally includes absolutist, eternalist, and nihilistic views. But in the context of the ten virtuous acts, only nihilistic views are implicated. It is therefore on the basis of a lifestyle disciplined by ethics that one abstains from committing the contrary acts, the ten non-virtuous acts. When faced with a situation where you might possibly commit such negative acts, you abstain from committing them. A life rooted in ethics has at its foundation the abandonment of the ten non-virtues in favour of the practice of their opposites.


Q: If we have committed a serious negative act, how can we let go of the feeling of guilt that may follow?

A: In such situations, where there is a danger of feeling guilty and therefore depressed, the Buddhist point of view advises adopting certain ways of thinking and behaving which will enable you to recover your self-confidence. A Buddhist may reflect on the nature of the mind of. a Buddha, on its essential purity, and in what way disturbing thoughts and their subsequent emotions are of an entirely different nature. Because such disturbing emotions are adventitious, they can be eliminated. To think of the immense well of potential hidden deep within our being, to understand that the nature of the mind is fundamental purity and kindness and to meditate on its luminosity, will enable you to develop self-confidence and courage.

The Buddha says in the Sutras that fully enlightened and omniscient beings, whom we consider to be superior, did not spring from the bowels of the earth, nor did they fall from the sky; they are the result of spiritual purification. Such beings were once as troubled as we are now, with the same weaknesses and flaws of ordinary beings. Shakyamuni Buddha himself, prior to his enlightenment, lived in other incarnations that were far more difficult than our present lives. To recognize, in all its majesty, our own potential for spiritual perfection is an antidote to guilt, disgust, and hopelessness. Nagarjuna says in "The Precious Garland of Advice for the King" that pessimism and depression never help in finding a good solution to any problem. On the other hand, arrogance is just as negative. But to present as an antidote to it a posture of extreme humility may tend to foster a lack of self-confidence and open the door to depression and discouragement. We would only go from one extreme to the other.

I would like to point out that to set out on a retreat for three years full of hope and expectations, thinking that without the slightest difficulty you will come Out of it fully enlightened, can turn into a disaster, unless you undertake it with the most serious intentions. If you overestimate your expectations and have too much self-confidence, you will be headed for dissatisfaction and disillusionment. When you think of what the Buddha said--that perfect enlightenment is the result of spiritual purification and an accumulation of virtues and wisdom for eons and eons--it is certain that courage and perseverance will arise to accompany you on the path.