Dalai Lama Interacts with Youth Global Leaders

Interacting with Youth Global Leaders

New Delhi, India - When American philanthropist Bobby Sager first met His Holiness the Dalai Lama 19 years ago he asked for a project to undertake and His Holiness suggested he help facilitate science education in Tibetan monasteries. This morning they met again when Sager accompanied 47 Youth Global Leaders to meet him.

Addressing them as respected brothers and sisters, His Holiness told them he was honoured to meet people committed to the common goal of human happiness.

“Yesterday, I mentioned that things change. It’s part of nature. Things that are bad don’t stay that way, but neither do things that are good. Things change due to the causes that brought them about, as well as other factors. No matter how serious things are, if we use our intelligence and think properly about them, not letting our intelligence come under the sway of our destructive emotions, our intelligence has the ability to see reality. When emotions interfere, we see only one aspect. When our minds are calm, our intelligence can see the whole reality.

“I am just one of the 7 billion human beings alive today and as such I try to promote human compassion based on a sense that all human beings are one. This way of thinking is of immense benefit to me. When I meet someone, with two eyes, one nose and so forth, I recognise them as physically, mentally and emotionally the same as me. I feel they are my sister or brother.

“As a Buddhist monk, I feel a responsibility to promote religious harmony. Killing each other in the name of religion, as we see these days, is unthinkable. All religious traditions convey a message of love, taking different approaches to suit people’s different dispositions. Their aim is for people to become more honest and more truthful. In India we see harmony prevail among all the religious traditions that flourish here. I’ve never heard, for example, of conflict between Sunnis and Shias in this country and in June Indian Muslims are convening a meeting to make that clear.

“I’m also a Tibetan, someone in whom the Tibetan people place their hope. But as far as political responsibility is concerned, I retired in 2001. Since I was a child, I’ve been aware that leaving all power in the hands of a regent or the Dalai Lama was wrong. After I accepted political responsibility in 1950 I set up a reform committee, but its success was limited because the Chinese wanted any changes that were made to be done their way. In 1960, after we arrived in India, we started to work to establish a democratic system and our first entirely elected leadership was achieved in 2001.

“Meanwhile, I speak up for the protection of the Tibetan environment, which, because so many great rivers rise on the Tibetan plateau, is important to the peoples of South and South-east Asia. But what most concerns me is the preservation of Tibetan culture, which essentially preserves the Indian Nalanda Tradition established in Tibet in the 8th century at the behest of the Tibetan King, Trisong Detsen. We have kept this tradition, with its focus on philosophy, psychology and logic, alive for more than one thousand years. This is an approach not found in other Buddhist countries.

“The 13th century Tibetan master, Sakya Pandita wrote about logic and we Tibetans studied this and the works of Dignaga and Dharmakirti. I attribute my present sharpness of mind to my training in logic.

“I am committed to trying to revive ancient Indian knowledge in modern India, because I believe this is the only country that could combine this learning with modern education. In the monastic universities re-established in South India we have about 10,000 monks and 1000 nuns trained in this age-old understanding of the workings of the mind and emotions.

“Science as we know it was not studied at Nalanda, but today it has assumed a great significance. Meetings between scientists and Tibetan Buddhist scholars and practitioners have been mutually beneficial. The Buddha taught two truths, conventional and ultimate truth, that scientists accept. Within the more than 300 volumes of translated Buddhist literature there is much more that scientists find of interest.”

When a member of the audience mentioned karma in her question, His Holiness responded that to blame what happens on karma, as if nothing can be done about it, is a lazy attitude. He told her, we should ask who makes this karma—the answer is, we do.

“Even if we’ve made bad karma, we can change it by creating good karma. We tend to make problems by being short-sighted. Human beings have a marvellous intelligence that enables us to change as a result of education. We need to look at things from different angles. We understand things by taking a scientific approach and investigating and analysing how they arise. People adopt different philosophical viewpoints because of their different dispositions. Even within Buddhism there are an array of philosophical point of view.

“These days, in democratic societies, people have a right to choose what religious tradition to follow. We can’t say that Buddhism or any other tradition is best any more than we can say that a particular medicine is the best.”

His Holiness was asked about artificial intelligence and he replied that there are many applications in which it is very helpful. However, since artificial intelligence is ultimately created by human intelligence he doesn’t envisage it taking over as some people fear. Consciousness is not limited to sensory functions; mental consciousness is sophisticated, subtle and powerful.

Finally, His Holiness was asked how to nurture kindness and gentleness.

“We can strengthen and enhance natural human qualities like these through education and training so that ultimately we develop the altruistic awakening mind of bodhichitta. As Shantideva writes in his ‘Guide to the Bodhisattva’s Way of Life’:

“Whatever joy there is in this world

All comes from desiring others to be happy,

And whatever suffering there is in this world

All comes from desiring myself to be happy.

“If I do not actually exchange my happiness

For the sufferings of others,

I shall not attain the state of Buddhahood

And even in cyclic existence shall have no joy.

“Altruism is the ultimate source of happiness; self-centredness only yields anxiety and stress. Think of enemies as potentially your friends; think of all 7 billion human beings as part of one community.”

link to original article & photos: https://www.dalailama.com/news/2019/interacting-with-youth-global-leaders

Dalai Lama Meets Tibetans & People from the Himalayan Region

Bengaluru, Karnataka, India - Before His Holiness the Dalai Lama went out this morning, filmmaker Bharath Subbarao and his wife Soumya introduced him to ‘Mandala’, a newly launched app dedicated to bringing Buddhist wisdom and the best insights of psychology together in a clear and accessible way so that people may apply them in their everyday lives. The app is introduced and guided by Thupten Jinpa, a former Buddhist monk who completed his training as a Geshe Lharampa at Ganden Monastery and went on to earn a BA in philosophy and a PhD in religious studies at Cambridge University. He has served His Holiness extensively as a translator since 1985 and has translated and edited numerous books by him.

The app, which is presently available in English, French, Spanish, Russian and Chinese, offers talks and conversations that bring together Buddhist wisdom and scientific insights under the heading Learn. Well-known scientists and writers like Daniel Goleman contribute. Under the heading Live, are a series of guided meditation practices, while there is also an option to discover and delve further into key Buddhist concepts under the heading Explore.

His Holiness was pleased to see that guidelines to help people find peace of mind and develop a warm heart could be made so easily and clearly available to them.

A short drive brought His Holiness to the King’s Court section of the Palace Ground. A spellbound crowd of more than 2500, mostly young Tibetan students, but also including about 300 Bhutanese and others from the Himalayan Region waited to listen to him. All expenses for the event were met by Ganden Jangtse Monastery.

Received by Chief Representative Chophel Thupten, His Holiness was given a traditional welcome at the door. Inside the hall, a group of singers and musicians performed for him. He beamed with pleasure as they played. Chophel Thupten presented a brief report of achievements and aspirations for the future, before requesting His Holiness to address the gathering.

“I’ve been busy visiting the settlements here in Karnataka,” he told them. “I caught a cold which left me feeling tired, but now I’m here in Bengaluru and very happy to meet you all.

“Tibetans faced great hardship in their own land. However much we tried to accommodate ourselves to the problems that arose, we were ultimately unable to reconcile the conflicts we encountered and fled instead into exile. Indian Prime Minister Nehru took great personal responsibility for helping Tibetans. I met him first in Peking in 1954, then again in India in 1956, before coming into exile in 1959. At his instigation the Government of India did whatever it could to help us. Here in Karnataka, Chief Minister Nijalingappa went out of his way to offer us support.

“Tibetans in Tibet have an undaunted spirit and an unswerving devotion to our religion and culture. Wherever we’ve ended up in the world, whether it’s in India, Europe, the USA, Canada, or Australia, we haven’t forgotten that we are Tibetans. It’s in our blood. The 150,000 Tibetans who live freely in exile are a source of hope to their brothers and sisters in Tibet. We have been successful in keeping our heritage alive. Since we came into exile, many people who weren’t acquainted with them before have taken interest in our religion and culture. Scientists in particular are taking a growing interest in what we know about the mind.

“In the past, study of philosophy and logic, as well as learning about the mind, were largely the preserve of monks in the centres of learning. It wasn’t something people in the ritual monasteries or nunneries paid attention to. However, in exile monks in those monasteries and nuns in their nunneries have taken up the study of logic and philosophy. Throughout the Himalayan Region from Ladakh to Arunachal Pradesh lay people too are becoming 21st century Buddhists by studying what Buddhism is about.

“How many of you can recite the ‘Heart Sutra’ from memory? The main thrust of the teaching is emptiness. It shows that things exist in dependence on other factors, therefore they don’t have any independent existence of their own. Experts in quantum physics have told me that what are new insights for them today find resonance in what Nagarjuna wrote about dependent arising long ago.

“Modern science is new to us. We had no acquaintance with it in Tibet. More than 30 years ago, to satisfy my own curiosity I entered into discussions with scientists. What I learned led me to believe that science could complement what we already know. Some old Abbots were not easily convinced, but eventually they came round. I explained that I could find no contradiction in combining our two approaches to knowledge.”

His Holiness explained that as far as political affairs are concerned, he has retired. He semi-retired after the leadership election in 2001 and fully retired after the election of 2011.

He recalled Nehru advising him that the USA was never going to go to war with China over Tibet. Subsequently, in 1974 it was decided not to seek independence for Tibet, nor to make further appeals to the UN. Nehru stressed that sooner of later we would have to negotiate with the Chinese authorities. The Chinese constitution includes provisions for the autonomy of Tibet, which should be implemented. Tibetans in Central Tibet, Kham and Amdo need to be able to protect their identity and culture. His Holiness pointed out that the Middle Way Approach developed once Deng Xiaoping began to relax restrictions and expressed a willingness to talk. After the craziness of the ‘cultural revolution’, he hoped that common sense would prevail.

His Holiness remarked that the undaunted and unwavering spirit of Tibetans in Tibet and the efforts of those in exile have ensured that the Tibet issue is not forgotten. He reiterated the necessity of keeping Tibetan culture and language alive.

His Holiness lamented the huge loss of life in war over the last century and that violence is still going on. He observed that when Mahatma Gandhi put engaged in ahimsa, non-violent resistance his opponents regarded it as a sign of weakness. And yet in the end he was successful.

His Holiness told the students that he is convinced that if ancient Indian knowledge of the workings of the mind and emotions can be combined with modern education, it will make a significant contribution towards peace in the world.   

In answering questions from the audience he advised that death is a natural process and that everyone who’s born will die. What can help at that moment is to have a peaceful state of mind and a warm heart. He stated that women can become religious leaders and mentioned the examples of Shugseb Jetsun and Samdhing Dorje Phagmo. He added that after pursuing a rigorous program of study, 20 nuns were last year awarded the first Geshe-ma degrees.

A girl from Ladakh acknowledged that His Holiness regularly refers to himself as a simple Buddhist monk, but Tibetans and Himalayan people also know him as Chenrezig. She asked if he had anything to say about that.

“This year in Ladakh, a young girl asked me straight out, ‘Are you a God?’ and I told her ‘No’,” His Holiness reported, laughing. “The First Dalai Lama, Gendun Drup had visions of Avalokiteshvara and Tara and the Dalai Lamas from the 2nd until the 13th all had visions. I was born in a very remote village near Kumbum Monastery in Amdo. The search party was sent there as a result of visions the Regent saw in the surface of Lhamo Latso Lake, a lake activated by Gendun Gyatso, so you might say this Dalai Lama was recognised by Palden Lhamo. I have a strong karmic connection to the previous Dalai Lamas, so she helps me.

“I’ve had several dreams indicative of the past. In one I had been held as a prisoner in ancient Egypt and was released by order of the Pharoh. I’ve also had dreams indicative of my close connection to the Indian adept Krishnacharya and to the founder of Drepung Monastery Jamyang Chöjey.

“Be that as it may, every one of us has had a previous rebirth. The important thing is to lead a meaningful life here and now.”

His Holiness gave transmission of the mantras of Buddha Shakyamuni, Avalokiteshvara, Manjushri and Arya Tara, as well as the four line verse for taking refuge in Buddha, Dharma and Sangha and generating the awakening mind. In a final piece of advice he asked the young people to help others if they can, but if they can’t, that to avoid doing them any harm.

original link & photos https://www.dalailama.com/news/2017/meeting-tibetans-and-people-from-the-himalayan-region

Dalai Lama & The Art of Happiness

‘The Art of Happiness’ at Siri Fort

New Delhi, India - His Holiness the Dalai Lama was received by the welcoming committee of the Association of British Scholars (ABS), as he arrived at the Siri Fort Auditorium this morning and escorted to the stage. The ABS is a national forum to facilitate the networking of Indians who have studied or trained in the UK. It aims to strengthen Indo-UK relations by sharing information and hosting social, cultural and intellectual activities.

The event was introduced with authority and aplomb by Rini Khanna, a well-known news anchor, whose voice also provides reassurance to travellers on the Delhi Metro. She described several aspects of His Holiness’s life, stating that a spirit of kindness and compassion emanates from him, although he persists in describing himself as a simple Buddhist monk. The welcoming committee offered an outsize garland of flowers that encircled all of them and His Holiness. Quoting His Holiness as asserting that achieving happiness is the purpose of life, ABS President Vipin Chopra formally introduced him to the capacity audience of 2000 and invited him to address them.

His Holiness began by explaining that while he generally prefers to stand when speaking to a crowd, he is beginning to acknowledge that at the age of 82 he finds it increasingly tiring. Consequently, he sought permission to speak sitting down.

“Brothers and sisters—this is how I always like to begin—I’d like to thank you for giving me this opportunity to talk to you. As human beings all 7 billion of us are born the same way and die the same way. Physically, mentally and emotionally we are the same. We all want to live a happy life and wish to avoid problems. We grow up in the shelter of our mother’s love and affection. Some scientists even say that at a certain stage a mother’s physical touch is crucial for the proper formation of the brain.

“On the one hand, scientists have concluded that basic human nature is compassionate—which I regard as a sign of hope. On the other, they point out that constant fear, anger and stress undermine our immune system. The reality is we are social animals for whom love and affection are key factors contributing to our happiness. We need to remember this because we live in a materialistic culture that doesn’t pay much attention to inner values.

“A lot of problems we face, from violence to the gap between rich and poor and routine bullying and exploitation, are of our own making. They arise due to a lack of real concern for others and a lack of respect for their rights. Self-centredness, which is the basis for competitiveness and jealousy, provokes fear, irritation and anger, which in turn can give rise to violence. If we carry on the way we’re going, there’s a risk that the 21st century will end up like the 20th century before it—an era of violence and bloodshed. During that time, historians estimate, 200 million died violently. So what can we do? Say more prayers and perform more rituals? We Tibetans did that from the early ‘50s onwards to little effect. We need to take action on the basis of vision and sincere motivation.

“Our existing education system, oriented towards material goals with little time for inner values, is inadequate when it comes to bringing about a happier more peaceful world. We used to rely on religion for inner values, but today 1 billion people show no interest in religion anymore and even among the remaining 6 billion the faith of many is shallow.

“Having examined what actually destroys our peace of mind, we need a new approach to education, from kindergarten right through to university, which can guide us in tackling our disturbing emotions. Just as we protect our health by observing physical hygiene, we must take steps to adopt emotional hygiene. By employing our intelligence and common sense, we can tackle our destructive emotions. It’s not difficult to see how irritation leads to anger. Common sense also tells us that anger is bad for our health.

“Women like to make up their faces to look more attractive, but if your face is contorted in anger, no one will want to look at it. Common sense again tells us that inner beauty, warm-heartedness and compassion, is what brings about peace of mind. Love and affection are the basis of trust which underlies genuine friendship.”

His Holiness explained how the 8th century Tibetan Emperor Trisong Detsen invited the preeminent Nalanda master Shantarakshita to Tibet. He established the Nalanda Tradition of Buddhism which involved philosophy, psychology and logic rather than prayers and rituals. This tradition has been preserved for more than a thousand years as succeeding generations have engaged in rigorous study. His Holiness made clear that ancient Indian knowledge of the workings of the mind and emotions, assessment of reality and use of logic are of utmost relevance today. He stressed his view that India is the one country with the potential to pursue modern education and economic development, while combining it with knowledge from ancient India.

Answering questions from the audience His Holiness clarified that far-sightedness and warm-heartedness are crucial to being able to forgive. He recommended that when it comes to raising children, parents should not stint on the love and affection they show their offspring, or on the time they spend with them. Asked how to acquire wisdom he replied, “Study.” He agreed with a suggestion that some people regard compassion and kindness as signs of weakness. He suggested that people who think like that also think you only have to be tough to make money. They also tend to think that anger brings energy to whatever it is they are trying to do without realising that the energy is blind.

He spoke about becoming a refugee and the freedom it brought. In particular, he was freed of the hypocritical pretence he had had to maintain when dealing with Chinese officials in Tibet over several years.

A final questioner wanted advice on how to encourage others. His Holiness told her,

“I was separated from my family at the age of 5. At 16 I lost my freedom, then at 24 I lost my country. Since then, 58 years have passed. Our country has seen great suffering. More than 5000 monasteries and temples have been destroyed; a million people have lost their lives. And yet for all these problems, becoming a refugee has brought opportunities—I’ve met many people and had many occasions to learn. I’ve found that when you look at things from a wider perspective, problems take on a different character.”

He recited the prayer that guides his life:

For as long as space endures

And for as long as living beings remain,

Until then may I too abide

To dispel the misery of the world.

Before the event was concluded with a vote of thanks, His Holiness announced that he would like to speak to the many Tibetans in the hall, mostly young students, in their own language. He told them that Tibet’s is an ancient civilization. He encouraged them to keep up their study of Tibetan, the language of the Kangyur and Tengyur, the literature of the Nalanda Tradition and the language that binds Tibetans together. He urged them to be proud of being Tibetan, and proud of their language and culture. They responded with warm and enthusiastic applause.

Anjali Kwatra formally thanked His Holiness for accepting the invitation and for being an example of peace and compassion for the world. She also expressed gratitude and appreciation to everyone who had contributed to the success of the event.

Tibetans respectfully lined the road as His Holiness left for his hotel. Tomorrow, he will travel to Mumbai.

original link & photos https://www.dalailama.com/news/2017/the-art-of-happiness-at-siri-fort

The Dalai Lama Discusses Compassion & Ethics

Talking about Compassion and Ethics to Students at ITAHAAS

New Delhi, India, 6 February 2017 - This morning His Holiness the Dalai Lama drove to the Convent of Jesus and Mary near the Bangla Sahib Gurudwara in New Delhi. He was received on arrival by Smita Vats founder and director of the Indian Traditions Heritage Society (ITAHAAS), an organization born out of a concern that children are becoming increasingly alienated from their traditions and heritage. As he walked to the covered stage in the Convent grounds, the way was lined by smiling school-children in school uniform waving the Indian tricolour. Ms Vats offered His Holiness a heartfelt welcome, remarking too that the skies had cleared and the sun had come out. She told him how much the 1300 students from 80 schools and ITAHAAS delegates were looking forward to listening to him.

His Holiness took this as his cue to begin to speak, but a couple of dozen children were also waiting to sing to him. While they did so, artist Vilas Naik set about creating a portrait of His Holiness using a technique called ‘rapid painting.’ When the children sang their last note, a vivid portrait of His Holiness had emerged. His Holiness resumed his address.

“Whenever I speak to groups of people like you I always begin by greeting them as brothers and sisters and there are reasons for this. We are all human beings, part of the population of 7 billion alive today. The way we are born and affectionately nurtured by our mothers is the same. This is how we survive. Later, we all die the same way. We are physically, mentally and emotionally the same. We share the same kind of feelings of pleasure and pain. And yet we neglect the oneness of human beings and forget that others are our brothers and sisters. Instead we emphasise the secondary differences between us of colour, race, faith and nationality. We view each other in terms of ‘us’ and ‘them’, which inevitably provokes conflict.

“Many of the problems we face can only be solved by recognising that others want to live a happy life just as we do. They too thrive when they receive love and affection. Scientists have established that in the early weeks of life, a mother’s physical touch is necessary for the proper growth of the brain. Children who receive the maximum affection at this time grow up to be happy and secure. Scientists have also found that constant anger and fear undermine our immune system, while compassion strengthens it.”

His Holiness gave an example of how we might regard each other as fellow human beings when he described someone lost in a remote and isolated place. If they then stumble across another person they regard them just as a fellow human being with no concern for their nationality, faith or race. He said this is the kind of attitude we need all the time. In the face of overwhelming problems like the growing gap between rich and poor, the natural disasters provoked by climate change and the increases in human population, as well as man-made difficulties like corruption and discrimination on the basis of caste, we need to work together.

He appealed to the young people before him, who all belong to the generation of the 21st century, to be determined to create a happier, more peaceful world. He called on them to use their intelligence in a positive way, to cultivate the warm-heartedness that can be the catalyst of constructive change. He observed that when the education system encourages only materialistic goals with little concern for universal human values, cultivating warm-heartedness can make all the difference.

His Holiness’s answers to students’ questions touched on whether an angry response brings any benefit. He suggested that if you analyse a challenge and find you can cope with it there’s no need to be angry and if you can’t do anything about it, giving in to anger will only make things worse. He mentioned in a similar vein that resorting to a use of force does not provide a lasting solution. He confirmed that establishing peace in the world is dependent on our having inner peace ourselves. He remarked that a family whose members are at peace with themselves, who trust and feel affection for one another will be happy even if they are not materially well off.

He told a student who questioned what effect one young individual can have on the world that he recognised the feeling. However, he pointed out that someone like Mahatma Gandhi could have felt the same way and yet by acting with quiet courage and confidence he had contributed significantly to India’s struggle for freedom. Once again His Holiness reiterated his admiration for India’s long established tradition of pluralism and inter-religious harmony.

Asked by another student what message she could take home with her, His Holiness said “Be a kind and compassionate person. This is the inner beauty that is a key factor to making a better world.”

There were expressions of thanks as the talk came to an end. Scarves were exchanged. As he left the stage His Holiness signed the portrait created earlier and congratulated the artist.

After lunch, before an audience of 150, His Holiness gave an extensive interview to Shekhar Gupta as part of his Off the Cuff series. They talked about how His Holiness stays calm. He told Gupta that he is a student of the Nalanda Tradition, who consistently applies analysis to the situation presented to him and his emotional response to it. He said he always tries to see things from a wider perspective and to remain optimistic. Their discussions touched several times on the existence of God. His Holiness declared that while he follows the path of a Buddhist monk, he recognises that belief in a loving creator God is very powerful.

His Holiness repeated his sense that India today has a special opportunity to combine the benefits of science and technology with the knowledge and insight of ancient India. He explained how the 8th century Tibetan Emperor Trisong Detsen, despite close relations with China, explicitly turned to Indian sources to learn about Buddhism. He invited the preeminent scholar of the day, Shantarakshita, to visit Tibet, which he did with far-reaching effects. Tibetans’ having kept the Nalanda Tradition alive and brought it back to India can be attributed directly to the way Shantarakshita established Buddhism in Tibet in the first place.

When, after Shekhar Gupta had called an end to the conversation, a woman persisted in asking why Buddhism teaches that a woman cannot attain nirvana, His Holiness replied that the Buddha accorded equal opportunities for men and women to practice, ordaining men as Bhikshus and women as Bhikshunis. He mentioned that although nuns had not studied extensively in the past, 40 years ago he had encouraged them to do so. Just recently, he said, this had borne fruit when he awarded the first 20 nuns with the highest doctorates in acknowledgement of their scholarly achievements.

Gupta wound up the interview expressing gratitude for all that His Holiness had had to say and reserving his particular admiration for the fact that he is unique among spiritual figures in being prepared sometimes to answer, “I don’t know.”

Original link + photos http://dalailama.com/news/post/1536-talking-about-compassion-and-ethics-to-students-at-itahaas

Dalai Lama: Countering Stress & Depression

At a fundamental level, as human beings, we are all the same; each one of us aspires to happiness and each one of us does not wish to suffer. This is why, whenever I have the opportunity, I try to draw people's attention to what as members of the human family we have in common and the deeply interconnected nature of our existence and welfare.

Today, there is increasing recognition, as well as a growing body of scientific evidence, that confirms the close connection between our own states of mind and our happiness. On the one hand, many of us live in societies that are very developed materially, yet among us are many people who are not very happy. Just underneath the beautiful surface of affluence there is a kind of mental unrest, leading to frustration, unnecessary quarrels, reliance on drugs or alcohol, and in the worst case, suicide. There is no guarantee that wealth alone can give you the joy or fulfilment that you seek. The same can be said of your friends too. When you are in an intense state of anger or hatred, even a very close friend appears to you as somehow frosty, or cold, distant, and annoying.

However, as human beings we are gifted with this wonderful human intelligence. Besides that, all human beings have the capacity to be very determined and to direct that strong sense of determination in whatever direction they like. So long as we remember that we have this marvellous gift of human intelligence and a capacity to develop determination and use it in positive ways, we will preserve our underlying mental health. Realizing we have this great human potential gives us a fundamental strength. This recognition can act as a mechanism that enables us to deal with any difficulty, no matter what situation we are facing, without losing hope or sinking into feelings of low self-esteem.

I write this as someone who lost his freedom at the age of 16, then lost his country at the age of 24. Consequently, I have lived in exile for more than 50 years during which we Tibetans have dedicated ourselves to keeping the Tibetan identity alive and preserving our culture and values. On most days the news from Tibet is heartbreaking, and yet none of these challenges gives

grounds for giving up. One of the approaches that I personally find useful is to cultivate the thought: If the situation or problem is such that it can be remedied, then there is no need to worry about it. In other words, if there is a solution or a way out of the difficulty, you do not need to be overwhelmed by it. The appropriate action is to seek its solution. Then it is clearly more sensible to spend your energy focussing on the solution rather than worrying about the problem. Alternatively, if there is no solution, no possibility of resolution, then there is also no point in being worried about it, because you cannot do anything about it anyway. In that case, the sooner you accept this fact, the easier it will be for you. This formula, of course, implies directly confronting the problem and taking a realistic view. Otherwise you will be unable to find out whether or not there is a resolution to the problem.

Taking a realistic view and cultivating a proper motivation can also shield you against feelings of fear and anxiety. If you develop a pure and sincere motivation, if you are motivated by a wish to help on the basis of kindness, compassion, and respect, then you can carry on any kind of work, in any field, and function more effectively with less fear or worry, not being afraid of what others think or whether you ultimately will be successful in reaching your goal. Even if you fail to achieve your goal, you can feel good about having made the effort. But with a bad motivation, people can praise you or you can achieve goals, but you still will not be happy.

Again, we may sometimes feel that our whole lives are unsatisfactory, we feel on the point of being overwhelmed by the difficulties that confront us. This happens to us all in varying degrees from time to time. When this occurs, it is vital that we make every effort to find a way of lifting our spirits. We can do this by recollecting our good fortune. We may, for example, be loved by someone; we may have certain talents; we may have received a good education; we may have our basic needs provided for - food to eat, clothes to wear, somewhere to live - we may have performed certain altruistic deeds in the past. We must take into consideration even the slightest positive aspect of our lives. For if we fail to find some way of uplifting ourselves, there is every danger of sinking further into our sense of powerlessness. This can lead us to believe that we have no capacity for doing good whatsoever. Thus we create the conditions of despair itself.

As a Buddhist monk I have learned that what principally upsets our inner peace is what we call disturbing emotions.  All those thoughts, emotions, and mental events which reflect a negative or uncompassionate state of mind inevitably undermine our experience of inner peace. All our negative thoughts and emotions - such as hatred, anger, pride, lust, greed, envy, and so on - are considered to be sources of difficulty, to be disturbing. Negative thoughts and emotions are what obstruct our most basic aspiration - to be happy and to avoid suffering. When we act under their influence, we become oblivious to the impact our actions have on others: they are thus the cause of our destructive behaviour both toward others and to ourselves. Murder, scandal, and deceit all have their origin in disturbing emotions.

This inevitably gives rise to the question - can we train the mind? There are many methods by which to do this. Among these, in the Buddhist tradition, is a special instruction called mind training, which focuses on cultivating concern for others and turning adversity to advantage. It is this pattern of thought, transforming problems into happiness that has enabled the Tibetan people to maintain their dignity and spirit in the face of great difficulties. Indeed I have found this advice of great practical benefit in my own life.

A great Tibetan teacher of mind training once remarked that one of the mind’s most marvellous qualities is that it can be transformed. I have no doubt that those who attempt to transform their minds, overcome their disturbing emotions and achieve a sense of inner peace, will, over a period of time, notice a change in their mental attitudes and responses to people and events. Their minds will become more disciplined and positive. And I am sure they will find their own sense of happiness grow as they contribute to the greater happiness of others. I offer my prayers that everyone who makes this their goal will be blessed with success.


The Dalai Lama

December 31, 2010

The Dalai Lama Visits Wroclaw, Poland

original title: History, ‘Forgiveness and Reconciliation' in Wroclaw, European Capital of Culture 2016

Wroclaw, Poland, 20 September 2016 - His Holiness the Dalai Lama’s first full day in Wroclaw began with an interview by Piotr Krasko for TVN. The conversation touched on his having no fear of death and his sense that the unique Buddhist insight concerning the absence of intrinsic existence of self or phenomena had resulted in a reduction of his negative emotions. He also expressed conviction that through practice in life after life over millions of years it is possible to reach Buddhahood. He observed that the principal message of all the world's major religions is love.

A question about the small boy depicted recently rescued from rubble in Syria reminded him that in Islam prayers are addressed to Allah the merciful and compassionate. He contended that as with other religious traditions the message of the Quran is love. He reported recently meeting with a group of young people from Africa and the Middle East, some of whom had determined in the immediate aftermath of bomb attacks to dedicate themselves to peace.

His Holiness suggested that young people may be induced to fight and kill for their faith when they are convinced that there is only one truth and one true faith and no sense of living in a world where the existence of several truths and a multiplicity of faiths is the reality. He advised that reaching out and listening to grievances would be more effective than trying to eliminate people by force. He recommended that education that includes universal values is the way to shape a better future.

A short drive through Wroclaw old town brought His Holiness to the City Hall, where, escorted by Mayor Rafal Dutkiewicz, he was welcomed to an event in a vaulted 13th century chamber. In 2016, Wroclaw, along with San Sebastian in Spain, is a European Capital of Culture. Before 200 guests, including Archbishop J. Kupny, councillors, rectors of universities, city authorities, consuls, directors of cultural institutions and honorary citizens of Wroclaw, the Mayor introduced His Holiness and offered him a gift representing freedom.

As part of the cultural programme, a group of Egyptian, Iranian and Kurdish singers gave a profoundly moving performance. Chairman of the City Council Jacek Ossowski expressed appreciation of His Holiness's presence among them on this special occasion and invited him to speak. Quipping that he usually prefers to speak standing out of respect, but on this occasion the cameraman had asked that he sit, His Holiness began:

"Brothers and sisters, wherever I go I consider myself just a human being, one of the 7 billion. We all want peace and joy, but we face a lot of problems, many of them of our own making. Where we stress differences of nationality, race, culture and religion we forget that at a deeper level we are all equally human beings. So I always emphasise our need to recognise the oneness of humanity and our need for solidarity. We need solidarity to ensure peace and freedom.

"As a Buddhist monk I don’t usually pay much attention to sensory pleasures like music, but I really appreciated the performance of these singers here just now. Listening to them I felt brought about a sense of solidarity among us, reminding us of the oneness of humanity and that the message of all our religious traditions is love, tolerance, forgiveness and self-discipline. This is why I believe that despite differences in philosophical outlook we are all spiritual brothers and sisters."

There followed a spellbinding performance of Chopin by noted pianist Janusz Olejniczak that was enthralling to both the eyes and ears.

A short distance away from City Hall, His Holiness and the Mayor visited the City Museum of Wroclaw and viewed an exhibition, ‘Forgiveness and Reconciliation’ dedicated to Cardinal Kominek, an unrecognized father of Europe. In the course of the visit His Holiness interacted with a group of schoolchildren. Among them a young boy greeted him as a recipient of the Order of Smiles, an award given by children to adults distinguished in their love, care and aid for children, which he received in 1993.

Outside the museum, both His Holiness and the Mayor gave short speeches. His Holiness, recalling the great violence of the 20th century, urged that if the 21st century is to be different, in future solutions to problems must be sought through meaningful dialogue in a spirit of forgiveness and reconciliation. He repeated how impressed he is by the spirit of the European Union which places the common interest over narrower national interests. He asked his young listeners:

“What do you think? It will be you young brothers and sisters who can build a more peaceful world and it will be you who benefit from it. I don’t expect to live to see it.”

Back in the Museum, Jacek Zakowski (Polityka) interviewed His Holiness, asking him to compare his life as a refugee to those pouring into Europe. His Holiness stressed that the long-term solution is for peace to be restored to the lands these people are fleeing. In the short term, however, they must be given shelter. The children need education and the youth training that will equip them when they eventually return home to rebuild their countries. He pointed out that the prayer and aim of Tibetan refugees has always been to return to their homeland. Asked if that was the natural feeling of a refugee, His Holiness answered, “Yes”.

He talked about how problems developed in Tibet in the mid to late 1950s culminating in his escape to India and becoming a refugee. He reiterated that since 1974 Tibetans had decided not to seek independence and confirmed the support that their Middle Way Approach had received among Chinese writers and intellectuals.

Zakowski took issue with His Holiness’s position that it must be possible to reach out to terrorists, to listen to them and reason with them, stating that many people think it’s easier to kill them. “If you kill 100,000, will that solve the problem?” His Holiness retorted. “Won’t it just stoke more ill-feeling and provoke further violence? We have to use our intelligence and find a human solution. When scientists tell us that basic human nature is compassionate, that’s a source of hope.”

After lunch at the traditional Polish Pod Freda Restaurant, His Holiness visited the Depot History Centre, which opened just five days ago on the site of the 1980's Solidarity protests. Of the 250 people present most were students who welcomed His Holiness and invited him to speak before putting their questions to him.

“Young brothers and sisters, it’s important to remember what we have in common physically, mentally and emotionally as human beings, because today humanity is facing an array of problems. None of us want problems and yet we seem to bring them about through short-sightedness, focussing only on one aspect rather than looking at the whole reality. We need to use our intelligence to the full and take a wider perspective. Instead of being despondent, it’s important to keep your spirits up and work for justice and freedom.”

His Holiness told them that he’d come again to Wroclaw because his friend the Mayor had invited him. Of people who have impressed him he mentioned Solidarity leader and Nobel Peace Laureate Lech Walesa, but also included scientists. He said it was scientists, for example, who warned of climate change that has become such a threat.

The students and local Solidarity representatives presented him gifts and the students requested him to write in their memorial book. His Holiness posed for photographs with the audience before returning to his hotel.

link with photos: http://dalailama.com/news/post/1459-history-forgiveness-and-reconciliation-in-wroclaw-european-capital-of-culture-2016

Q&A with the Dalai Lama

Question: How do you view yourself?

Answer: I always consider myself as a simple Buddhist monk. I feel that is the real me. I feel that the Dalai Lama as a temporal ruler is a man-made institution. As long as the people accept the Dalai Lama, they will accept me. But being a monk is something which belongs to me. No one can change that. Deep down inside, I always consider myself a monk, even in my dreams. So naturally I feel myself as more of a religious person. Even in my daily life, I can say that I spend 80% of my time on spiritual activities and 20% on Tibet as a whole. The spiritual or religious life is something I know and have great interest in. I have some kind of confidence in it, and thus I want to study it more. Regarding politics, I have no modern education except for a little experience. It is a big responsibility for someone not so well equipped. This is not voluntary work but something that I feel I must pursue because of the hope and trust that the Tibetan people place on me.

Question: Will you be the last Dalai Lama?

Answer: Whether the institution of the Dalai Lama remains or not depends entirely on the wishes of the Tibetan people. It is for them to decide. I made this clear as early as in 1969. Even in 1963, after four years in exile, we made a draft constitution for a future Tibet which is based on the democratic system. The constitution clearly mentions that the power of the Dalai Lama can be removed by a two-thirds majority vote of the members of the Assembly. At the present moment, the Dalai Lama's institution is useful to the Tibetan culture and the Tibetan people. Thus, if I were to die today, I think the Tibetan people would choose to have another Dalai Lama. In the future, if the Dalai Lama's institution is no longer relevant or useful and our present situation changes, then the Dalai Lama's institution will cease to exist.Personally, I feel the institution of the Dalai Lama has served its purpose. More recently, since 2001 we now have a democratically elected head of our administration, the Kalon Tripa. The Kalon Tripa runs the daily affairs of our administration and is in charge of our political establishment. Half jokingly and half seriously, I state that I am now in semi-retirement.

Question: Do you think you will ever be able to return to Tibet?

Answer: Yes, I remain optimistic that I will be able to return to Tibet. China is in the process of changing. If you compare China today to ten or twenty years ago, there is tremendous change. China is no longer isolated. It is part of the world community. Global interdependence, especially in terms of economics and environment make it impossible for nations to remain isolated. Besides, I am not seeking separation from China. I am committed to my middle-way approach whereby Tibet remains within the People's Republic of China enjoying a high degree of self-rule or autonomy. I firmly believe that this is of mutual benefit both to the Tibetans as well as to the Chinese. We Tibetans will be able to develop Tibet with China's assistance, while at the same time preserving our own unique culture, including spirituality, and our delicate environment. By amicably resolving the Tibetan issue, China will be able to contribute to her own unity and stability.

Question: The Chinese have recently stated that the next Dalai Lama will be born in Tibet and chosen by them. What do you have to say about this?

Answer: If the present situation regarding Tibet remains the same, I will be born outside Tibet away from the control of the Chinese authorities. This is logical. The very purpose of a reincarnation is to continue the unfinished work of the previous incarnation. Thus if the Tibetan situation still remains unsolved it is logical I will be born in exile to continue my unfinished work. Of course the Chinese will still choose their own Dalai Lama and we Tibetans will choose our own according to tradition. It will be similar to the present situation of the Panchen Lama. There is a Chinese-appointed Panchen Lama and there is the Panchen Lama chosen by me. One is paraded to serve its master's purposes and the other is the Panchen Lama accepted in the hearts of all the Tibetans.

Question: What are your commitments?

Answer: In general, I always state that I have three commitments in life. Firstly, on the level of a human being, my first commitment is the promotion of human values such as compassion, forgiveness, tolerance, contentment and self-discipline. All human beings are the same. We all want happiness and do not want suffering. Even people who do not believe in religion recognize the importance of these human values in making their lives happier. I remain committed to talk about the importance of these human values and share them with everyone I meet. Secondly, on the level of a religious practitioner, my second commitment is the promotion of religious harmony and understanding amongst different religious traditions. Despite philosophical differences, all major world religions have the same potential to create better human beings. It is therefore important for all religious traditions to respect one another and recognize the value of each other's respective traditions. Thirdly, I am a Tibetan and carry the name of the Dalai Lama. Tibetans place their trust in me. Therefore, my third commitment is to the Tibetan issue. I have a responsibility to act the free spokesperson of the Tibetans in their struggle for justice. As far as this third commitment, it will cease to exist once a mutually beneficial solution is reached between the Tibetans and Chinese. However, my first two commitments I will carry on till my last breath.

Question: What were your first feelings on being recognized as the Dalai Lama? What did you think had happened to you?

Answer: I was very happy. I liked it a lot. Even before I was recognized, I often told my mother that I was going to Lhasa. I used to straddle a window sill in our house pretending that I was riding a horse to Lhasa. I was a very small child at the time, but I remember this clearly. I had a strong desire to go there. Another thing I didn't mention in my autobiography is that after my birth, a pair of crows came to roost on the roof of our house. They would arrive each morning, stay for while and then leave. This is of particular interest as similar incidents occurred at the birth of the First, Seventh, Eighth and Twelfth Dalai Lamas. After their births, a pair of crows came and remained. In my own case, in the beginning, nobody paid attention to this. Recently, however, perhaps three years ago, I was talking with my mother, and she recalled it. She had noticed them come in the morning; depart after a time, and then the next morning, come again. Now, the evening the after the birth of the First Dalai Lama, bandits broke into the family's house. The parents ran away and left the child. The next day when they returned and wondered what had happened to their son, they found the baby in a corner of the house. A crow stood before him, protecting him. Later on, when the First Dalai Lama grew up and developed in his spiritual practice, he made direct contact during meditation with the protective deity, Mahakala. At this time, Mahakala said to him, Somebody like you who is upholding the Buddhist teaching needs a protector like me. Right on the day of your birth, I helped you.  So we can see, there is definitely a connection between Mahakala, the crows, and the Dalai Lamas.

Another thing that happened, which my mother remembers very clearly, is that soon after I arrived in Lhasa, I said that my teeth were in a box in a certain house in the Norbulinka. When they opened the box, they found a set of dentures which had belonged to the Thirteenth Dalai Lama. I pointed to the box, and said that my teeth were in there, but right now I don't recall this at all. The new memories associated with this body are stronger. The past has become smaller, vaguer. Unless I made a specific attempt to develop such a memory, I don't recall it.

Question: Do you remember your birth or the womb state before?

Answer: At this moment, I don't remember. Also, I can't recall if at that time when I was a small child, I could remember it. However, there was one slight external sign perhaps. Children are usually born with their eyes closed. I was born with my eyes open. This may be some slight indication of a clear state of mind in the womb.

Question: Between the ages of sixteen and eighteen, after you assumed temporal power, did you change?

Answer: Yes, I changed a little bit. I underwent a lot of happiness and pain. Within that and from growing, gaining more experience, from the problems that arose and the suffering, I changed. The ultimate result is the man you see now (laughter).

Question: How about when you just entered adolescence? Many people have a difficult time defining themselves as an adult. Did this happen to you?

Answer: No. My life was very much in a routine. Two times a day I studied. Each time I studied for an hour, and then spent the rest of the time playing (laughter). Then at the age of 13, I began studying philosophy, definitions, debate. My study increased, and I also studied calligraphy. It was all in a routine though, and I got used to it. Sometimes, there were vacations. These were very comfortable and happy. Losang Samten, my immediate elder brother, was usually at school, but during these times he would come to visit. Also, my mother would come occasionally and bring special bread from our province of Amdo. Very thick and delicious. She made herself.

Question: Are there any of your predecessors in whom you have a special interest or with whom you have a particular affinity?

Answer: The Thirteenth Dalai Lama. He brought a lot of improvement to the standards of study in the monastic colleges. He gave great encouragement to the real scholars. He made it impossible for people to go up in the religious hierarchy, becoming an abbot and so forth, without being totally qualified. He was very strict in this respect. He also gave tens of thousands of monks' ordinations. There were his two main religious achievements. He didn't give many initiations, or many lectures. Now, with respect to the country, he had great thought and consideration for statecraft. The outlying districts in particular. How they should be governed and so forth. He cared very much how to run the government more efficiently. He had great concern about our borders and that type of thing.

Question: During the course of your life, what have been your greatest personal lessons or internal challenges? Which realizations and experiences have had the most effect on your growth as an individual?

Answer: Regarding religious experience, some understanding of shunya (emptiness: lack of independent self nature) some feeling, some experience and mostly bodhichitta, altruism. It has helped a lot. In some ways, you could say that it has made me into a new person, a new man. I am still progressing. Trying. It gives you inner strength, courage, and it is easier to accept situations. That's one of the greatest experiences.

Question: When you became a refugee, what helped you gain this strength? Was it the loss of your position and country, the fact of everyone suffering around you. Were you called on to lead your people in a different way than you had been accustomed to?

Answer: Being a refugee is really a desperate, dangerous situation. At that time, everyone deals with reality. It is not the time to pretend things are beautiful. That's something. You feel involved with reality. In peace time, everything goes smoothly. Even if there is a problem, people pretend that things are good. During a dangerous period, when there's a dramatic change, then there's no scope to pretend that everything is fine. You must accept that bad is bad. Now when I left the Norbulinka, there was danger. We were passing very near the Chinese military barracks. It was just on the other side of the river, the Chinese check post there. You see, we had definite information two or three weeks before I left, that the Chinese were fully prepared to attack us. It was only a question of the day and hour.

Question: About you being the incarnation of the bodhisattva of infinite compassion, Avalokiteshvara. How do you personally feel about this? Is it something you have an unequivocal view of one way or another?

Answer: It is difficult for me to say definitely. Unless I am engaged in a meditative effort, such as following my life back, breath by breath, I couldn't say exactly. We believe that there are four types of rebirth. One is the common type wherein, a being is helpless to determine his or her rebirth, but only reincarnates in dependence on the nature of past actions. The opposite is that of an entirely enlightened Buddha, who simply manifests a physical form to help others. In this case, it is clear that the person is Buddha. A third is one who, due to past spiritual attainment, can choose, or at least influence, the place and situation of rebirth. The fourth is called a blessed manifestation. In this the person is blessed beyond his normal capacity to perform helpful functions, such as teaching religion. For this last type of birth, the person's wishes in previous lives to help others must have been very strong. They obtain such empowerment. Though some seem more likely than others, I cannot definitely say which I am.

Question (follow up): From the viewpoint then of the realistic role you play as Chenrezi, how do you feel about it? Only a few people have been considered, in one way or another, divine. Is the role a burden or a delight?

Answer: It is very helpful. Through this role I can be of great benefit to people. For this reason I like it: I'm at home with it. It's clear that it is very helpful to people, and that I have the karmic relationship to be in this role. Also, it is clear that there is a karmic relationship with the Tibetan people in particular. Now you see, you may consider that under the circumstances, I am very lucky. However, behind the word luck, there are actual causes or reasons. There is the karmic force of my ability to assume this role as well as the force of my wish to do so. In regard to this, there is a statement in the great Shantideva's Engaging in the Bodhisattva Deeds which says, As long as space exists, and as long as there are migrators in cyclic existence, may I remain removing their sufferings. I have that wish in this lifetime, and I know I had that wish in past lifetimes.

Question (follow up): With such a vast goal as your motivation, how do you deal with your personal limitations, your limits as a man?

Answer: Again, as it says in Shantideva, If the blessed Buddha cannot please all sentient beings, then how could I. Even an enlightened being, with limitless knowledge and power and the wish to save all others from suffering, cannot eliminate the individual karma of each being.

Question (follow up): Is this what keeps you from being overwhelmed when you see the suffering of the six million Tibetans, who on one level, you are responsible for?

Answer: My motivation is directed towards all sentient beings. There is no question, though, that on a second level, I am directed towards helping Tibetan. If a problem is fixable, if a situation is such that you can do something about it, then there is no need to worry. If it's not fixable, then there is no help in worrying. There is no benefit in worrying whatsoever.

Question (follow up): A lot of people say this, but few really live by it. Did you always feel this way, or did you have to learn it?

Answer: It is developed from inner practice. From a broader perspective, there will always be suffering. On one level, you are bound to meet with the effects of the unfavorable actions you yourself have previously committed in body, speech or mind. Then also, your very own nature is that of suffering. There's not just one factor figuring into my attitude, but many different ones. From the point of view of the actual entity producing the suffering, as I have said, if it is fixable, then there is no need to worry. If not, there is no benefit to worrying. From the point of view of the cause, suffering is based on past unfavorable actions accumulated by oneself and no other. These karmas are not wasted. They will bear their fruit. One will not meet with the effects of actions that one has not done oneself. Finally, from the viewpoint of the nature of suffering itself, the aggregates of the mind and body have as their actual nature, suffering. They serve as a basis for suffering. As long as you have them you are susceptible to suffering. From a deep point of view, while we don't have our independence and are living in someone else's country, we have a certain type of suffering, but when we return to Tibet and gain our independence, then there will be other types of suffering. So, this is just the way it is. You might think that I'm pessimistic, but I am not. This is how, through Buddhist teaching and advice, we handle situations. When fifty thousand people in the Shakya clan were killed one day, Shakyamuni Buddha, their clansman, didn't suffer at all. He was leaning against a tree, and he was saying, I am a little sad today because fifty thousand of my clansmen were killed. But he, himself, remained unaffected. Like that, you see (laughter). This was the cause and effect of their own karma. There was nothing he could do about it. These sorts of thoughts make me stronger; more active. It is not at all a case of losing one's strength of mind or will in the face of the pervasive nature of suffering.

Original link: http://dalailama.com/biography/questions--answers

The Dalai Lama on Countering Stress & Depression

At a fundamental level, as human beings, we are all the same; each one of us aspires to happiness and each one of us does not wish to suffer. This is why, whenever I have the opportunity, I try to draw people's attention to what as members of the human family we have in common and the deeply interconnected nature of our existence and welfare.

Today, there is increasing recognition, as well as a growing body of scientific evidence, that confirms the close connection between our own states of mind and our happiness. On the one hand, many of us live in societies that are very developed materially, yet among us are many people who are not very happy. Just underneath the beautiful surface of affluence there is a kind of mental unrest, leading to frustration, unnecessary quarrels, reliance on drugs or alcohol, and in the worst case, suicide. There is no guarantee that wealth alone can give you the joy or fulfilment that you seek. The same can be said of your friends too. When you are in an intense state of anger or hatred, even a very close friend appears to you as somehow frosty, or cold, distant, and annoying.

However, as human beings we are gifted with this wonderful human intelligence. Besides that, all human beings have the capacity to be very determined and to direct that strong sense of determination in whatever direction they like. So long as we remember that we have this marvellous gift of human intelligence and a capacity to develop determination and use it in positive ways, we will preserve our underlying mental health. Realizing we have this great human potential gives us a fundamental strength. This recognition can act as a mechanism that enables us to deal with any difficulty, no matter what situation we are facing, without losing hope or sinking into feelings of low self-esteem.

I write this as someone who lost his freedom at the age of 16, then lost his country at the age of 24. Consequently, I have lived in exile for more than 50 years during which we Tibetans have dedicated ourselves to keeping the Tibetan identity alive and preserving our culture and values. On most days the news from Tibet is heartbreaking, and yet none of these challenges gives grounds for giving up. One of the approaches that I personally find useful is to cultivate the thought: If the situation or problem is such that it can be remedied, then there is no need to worry about it. In other words, if there is a solution or a way out of the difficulty, you do not need to be overwhelmed by it. The appropriate action is to seek its solution. Then it is clearly more sensible to spend your energy focussing on the solution rather than worrying about the problem. Alternatively, if there is no solution, no possibility of resolution, then there is also no point in being worried about it, because you cannot do anything about it anyway. In that case, the sooner you accept this fact, the easier it will be for you. This formula, of course, implies directly confronting the problem and taking a realistic view. Otherwise you will be unable to find out whether or not there is a resolution to the problem

Taking a realistic view and cultivating a proper motivation can also shield you against feelings of fear and anxiety. If you develop a pure and sincere motivation, if you are motivated by a wish to help on the basis of kindness, compassion, and respect, then you can carry on any kind of work, in any field, and function more effectively with less fear or worry, not being afraid of what others think or whether you ultimately will be successful in reaching your goal. Even if you fail to achieve your goal, you can feel good about having made the effort. But with a bad motivation, people can praise you or you can achieve goals, but you still will not be happy.

Again, we may sometimes feel that our whole lives are unsatisfactory, we feel on the point of being overwhelmed by the difficulties that confront us. This happens to us all in varying degrees from time to time. When this occurs, it is vital that we make every effort to find a way of lifting our spirits. We can do this by recollecting our good fortune. We may, for example, be loved by someone; we may have certain talents; we may have received a good education; we may have our basic needs provided for - food to eat, clothes to wear, somewhere to live - we may have performed certain altruistic deeds in the past. We must take into consideration even the slightest positive aspect of our lives. For if we fail to find some way of uplifting ourselves, there is every danger of sinking further into our sense of powerlessness. This can lead us to believe that we have no capacity for doing good whatsoever. Thus we create the conditions of despair itself.

As a Buddhist monk I have learned that what principally upsets our inner peace is what we call disturbing emotions.  All those thoughts, emotions, and mental events which reflect a negative or uncompassionate state of mind inevitably undermine our experience of inner peace. All our negative thoughts and emotions - such as hatred, anger, pride, lust, greed, envy, and so on - are considered to be sources of difficulty, to be disturbing. Negative thoughts and emotions are what obstruct our most basic aspiration - to be happy and to avoid suffering. When we act under their influence, we become oblivious to the impact our actions have on others: they are thus the cause of our destructive behaviour both toward others and to ourselves. Murder, scandal, and deceit all have their origin in disturbing emotions.

This inevitably gives rise to the question - can we train the mind? There are many methods by which to do this. Among these, in the Buddhist tradition, is a special instruction called mind training, which focuses on cultivating concern for others and turning adversity to advantage. It is this pattern of thought, transforming problems into happiness that has enabled the Tibetan people to maintain their dignity and spirit in the face of great difficulties. Indeed I have found this advice of great practical benefit in my own life.

A great Tibetan teacher of mind training once remarked that one of the mind’s most marvellous qualities is that it can be transformed. I have no doubt that those who attempt to transform their minds, overcome their disturbing emotions and achieve a sense of inner peace, will, over a period of time, notice a change in their mental attitudes and responses to people and events. Their minds will become more disciplined and positive. And I am sure they will find their own sense of happiness grow as they contribute to the greater happiness of others. I offer my prayers that everyone who makes this their goal will be blessed with success.


The Dalai Lama

December 31, 2010

Originally published in the Hindustan Times, India, on January 3rd, 2011

The Dalai Lama Emphasizes the Oneness of Humanity

When His Holiness the Dalai Lama arrived in Geneva yesterday evening a large number of Tibetans gathered in front of the hotel to welcome him.

This morning, during a meeting with journalists he explained his three commitments. He recommended that education should emphasize the inner values of warm heartedness, tolerance and forgiveness. He observed that although religion has been a source of happiness for thousands of years, sadly, today, it is becoming a source of hatred.

He made clear that when he retired from his political responsibilities in 2011, he did so completely, voluntarily and proudly, but conceded that 99 percent of the Tibetan people continued to place their hope and trust in him. Therefore, in addition to being concerned for them, he continues to work for the protection of Tibetan culture and Tibet’s natural environment. He explained that since Tibetan culture is a culture of peace, non-violence and compassion, it is in everyone's interest that it be preserved.

In the afternoon, His Holiness the Dalai Lama, fellow Nobel Laureate Tawakkol Abdel-Salam Karman and Leila Alikarami, an Iranian lawyer and human rights activist representing Nobel Laureate Shirin Ebadi, engaged in discussions on the theme ‘Nobel Laureates on Human Rights - A view from civil society’ at the Graduate Institute of Geneva. This event, hosted by the Permanent Missions of the United States and Canada to the United Nations, took place on the periphery of the UN Human Rights Council's 31st session. Mrs. Kate Gilmore, UN Deputy High Commissioner for Human Rights moderated the event.

His Holiness expressed his gratitude to the US and Canadian Permanent Missions to the UN for hosting the event. He also acknowledged the moving addresses of the two speakers who preceded him.

“We are talking about the future of humanity,” he said. “No matter how small our voice here may be, it is essential we speak up. Sometimes people say all is well with the world, but they are mistaken. We are facing many problems. During my lifetime I have witnessed continual conflict and bloodshed in the course of which millions of people have been killed. We need to ask where we went wrong, what qualities we lack and why violations of human rights take place. Answering these questions and creating peace will require wisdom and compassion.

“Although I am a Buddhist monk, I am sceptical that prayers alone will achieve world peace. We need instead to be enthusiastic and self-confident in taking action.”

He said those now causing trouble and disturbing peace in the world are also confident, but are insufficiently moved by basic human values. Therefore, if we are to create a more peaceful world in the future, we need to introduce warm-heartedness and secular ethics into our general education system.

He observed that climate change and the ups and downs of the global economy are problems that affect us all. They are not confined to national boundaries. Focussing on secondary differences between us like race, religion, nationality and gender, stokes our inclination to divide people into ‘us’ and ‘them’, which easily becomes a basis for conflict. He stressed that if we remember the oneness of humanity and think of each other as brothers and sisters we can overcome that potential for violence.

Following the panel discussion, His Holiness drove to the Palais des Nations where he addressed about 3000 Tibetans. He assured them that he was in good health and thanked them for their prayers for his well-being.

original link with photos: http://dalailama.com/news/post/1377-his-holiness-the-dalai-lama-emphasizes-the-oneness-of-humanity

Dalai Lama Questions & Answers

Question: How do you view yourself?

Answer: I always consider myself as a simple Buddhist monk. I feel that is the real me. I feel that the Dalai Lama as a temporal ruler is a man-made institution. As long as the people accept the Dalai Lama, they will accept me. But being a monk is something which belongs to me. No one can change that. Deep down inside, I always consider myself a monk, even in my dreams. So naturally I feel myself as more of a religious person. Even in my daily life, I can say that I spend 80% of my time on spiritual activities and 20% on Tibet as a whole. The spiritual or religious life is something I know and have great interest in. I have some kind of confidence in it, and thus I want to study it more. Regarding politics, I have no modern education except for a little experience. It is a big responsibility for someone not so well equipped. This is not voluntary work but something that I feel I must pursue because of the hope and trust that the Tibetan people place on me.

Question: Will you be the last Dalai Lama?

Answer: Whether the institution of the Dalai Lama remains or not depends entirely on the wishes of the Tibetan people. It is for them to decide. I made this clear as early as in 1969. Even in 1963, after four years in exile, we made a draft constitution for a future Tibet which is based on the democratic system. The constitution clearly mentions that the power of the Dalai Lama can be removed by a two-thirds majority vote of the members of the Assembly. At the present moment, the Dalai Lama's institution is useful to the Tibetan culture and the Tibetan people. Thus, if I were to die today, I think the Tibetan people would choose to have another Dalai Lama. In the future, if the Dalai Lama's institution is no longer relevant or useful and our present situation changes, then the Dalai Lama's institution will cease to exist.Personally, I feel the institution of the Dalai Lama has served its purpose. More recently, since 2001 we now have a democratically elected head of our administration, the Kalon Tripa. The Kalon Tripa runs the daily affairs of our administration and is in charge of our political establishment. Half jokingly and half seriously, I state that I am now in semi-retirement.

Question: Do you think you will ever be able to return to Tibet?

Answer: Yes, I remain optimistic that I will be able to return to Tibet. China is in the process of changing. If you compare China today to ten or twenty years ago, there is tremendous change. China is no longer isolated. It is part of the world community. Global interdependence, especially in terms of economics and environment make it impossible for nations to remain isolated. Besides, I am not seeking separation from China. I am committed to my middle-way approach whereby Tibet remains within the People's Republic of China enjoying a high degree of self-rule or autonomy. I firmly believe that this is of mutual benefit both to the Tibetans as well as to the Chinese. We Tibetans will be able to develop Tibet with China's assistance, while at the same time preserving our own unique culture, including spirituality, and our delicate environment. By amicably resolving the Tibetan issue, China will be able to contribute to her own unity and stability.

Question: The Chinese have recently stated that the next Dalai Lama will be born in Tibet and chosen by them. What do you have to say about this?

Answer: If the present situation regarding Tibet remains the same, I will be born outside Tibet away from the control of the Chinese authorities. This is logical. The very purpose of a reincarnation is to continue the unfinished work of the previous incarnation. Thus if the Tibetan situation still remains unsolved it is logical I will be born in exile to continue my unfinished work. Of course the Chinese will still choose their own Dalai Lama and we Tibetans will choose our own according to tradition. It will be similar to the present situation of the Panchen Lama. There is a Chinese-appointed Panchen Lama and there is the Panchen Lama chosen by me. One is paraded to serve its master's purposes and the other is the Panchen Lama accepted in the hearts of all the Tibetans.

Question: What are your commitments?

Answer: In general, I always state that I have three commitments in life. Firstly, on the level of a human being, my first commitment is the promotion of human values such as compassion, forgiveness, tolerance, contentment and self-discipline. All human beings are the same. We all want happiness and do not want suffering. Even people who do not believe in religion recognize the importance of these human values in making their lives happier. I remain committed to talk about the importance of these human values and share them with everyone I meet. Secondly, on the level of a religious practitioner, my second commitment is the promotion of religious harmony and understanding amongst different religious traditions. Despite philosophical differences, all major world religions have the same potential to create better human beings. It is therefore important for all religious traditions to respect one another and recognize the value of each other's respective traditions. Thirdly, I am a Tibetan and carry the name of the Dalai Lama. Tibetans place their trust in me. Therefore, my third commitment is to the Tibetan issue. I have a responsibility to act the free spokesperson of the Tibetans in their struggle for justice. As far as this third commitment, it will cease to exist once a mutually beneficial solution is reached between the Tibetans and Chinese. However, my first two commitments I will carry on till my last breath.

Question: What were your first feelings on being recognized as the Dalai Lama? What did you think had happened to you?

Answer: I was very happy. I liked it a lot. Even before I was recognized, I often told my mother that I was going to Lhasa. I used to straddle a window sill in our house pretending that I was riding a horse to Lhasa. I was a very small child at the time, but I remember this clearly. I had a strong desire to go there. Another thing I didn't mention in my autobiography is that after my birth, a pair of crows came to roost on the roof of our house. They would arrive each morning, stay for while and then leave. This is of particular interest as similar incidents occurred at the birth of the First, Seventh, Eighth and Twelfth Dalai Lamas. After their births, a pair of crows came and remained. In my own case, in the beginning, nobody paid attention to this. Recently, however, perhaps three years ago, I was talking with my mother, and she recalled it. She had noticed them come in the morning; depart after a time, and then the next morning, come again. Now, the evening the after the birth of the First Dalai Lama, bandits broke into the family's house. The parents ran away and left the child. The next day when they returned and wondered what had happened to their son, they found the baby in a corner of the house. A crow stood before him, protecting him. Later on, when the First Dalai Lama grew up and developed in his spiritual practice, he made direct contact during meditation with the protective deity, Mahakala. At this time, Mahakala said to him, Somebody like you who is upholding the Buddhist teaching needs a protector like me. Right on the day of your birth, I helped you.  So we can see, there is definitely a connection between Mahakala, the crows, and the Dalai Lamas.

Another thing that happened, which my mother remembers very clearly, is that soon after I arrived in Lhasa, I said that my teeth were in a box in a certain house in the Norbulinka. When they opened the box, they found a set of dentures which had belonged to the Thirteenth Dalai Lama. I pointed to the box, and said that my teeth were in there, but right now I don't recall this at all. The new memories associated with this body are stronger. The past has become smaller, vaguer. Unless I made a specific attempt to develop such a memory, I don't recall it.

Question: Do you remember your birth or the womb state before?

Answer: At this moment, I don't remember. Also, I can't recall if at that time when I was a small child, I could remember it. However, there was one slight external sign perhaps. Children are usually born with their eyes closed. I was born with my eyes open. This may be some slight indication of a clear state of mind in the womb.

Question: Between the ages of sixteen and eighteen, after you assumed temporal power, did you change?

Answer: Yes, I changed a little bit. I underwent a lot of happiness and pain. Within that and from growing, gaining more experience, from the problems that arose and the suffering, I changed. The ultimate result is the man you see now (laughter).

Question: How about when you just entered adolescence? Many people have a difficult time defining themselves as an adult. Did this happen to you?

Answer: No. My life was very much in a routine. Two times a day I studied. Each time I studied for an hour, and then spent the rest of the time playing (laughter). Then at the age of 13, I began studying philosophy, definitions, debate. My study increased, and I also studied calligraphy. It was all in a routine though, and I got used to it. Sometimes, there were vacations. These were very comfortable and happy. Losang Samten, my immediate elder brother, was usually at school, but during these times he would come to visit. Also, my mother would come occasionally and bring special bread from our province of Amdo. Very thick and delicious. She made herself.

Question: Are there any of your predecessors in whom you have a special interest or with whom you have a particular affinity?

Answer: The Thirteenth Dalai Lama. He brought a lot of improvement to the standards of study in the monastic colleges. He gave great encouragement to the real scholars. He made it impossible for people to go up in the religious hierarchy, becoming an abbot and so forth, without being totally qualified. He was very strict in this respect. He also gave tens of thousands of monks' ordinations. There were his two main religious achievements. He didn't give many initiations, or many lectures. Now, with respect to the country, he had great thought and consideration for statecraft. The outlying districts in particular. How they should be governed and so forth. He cared very much how to run the government more efficiently. He had great concern about our borders and that type of thing.

Question: During the course of your life, what have been your greatest personal lessons or internal challenges? Which realizations and experiences have had the most effect on your growth as an individual?

Answer: Regarding religious experience, some understanding of shunya (emptiness: lack of independent self nature) some feeling, some experience and mostly bodhichitta, altruism. It has helped a lot. In some ways, you could say that it has made me into a new person, a new man. I am still progressing. Trying. It gives you inner strength, courage, and it is easier to accept situations. That's one of the greatest experiences.

Question: When you became a refugee, what helped you gain this strength? Was it the loss of your position and country, the fact of everyone suffering around you. Were you called on to lead your people in a different way than you had been accustomed to?

Answer: Being a refugee is really a desperate, dangerous situation. At that time, everyone deals with reality. It is not the time to pretend things are beautiful. That's something. You feel involved with reality. In peace time, everything goes smoothly. Even if there is a problem, people pretend that things are good. During a dangerous period, when there's a dramatic change, then there's no scope to pretend that everything is fine. You must accept that bad is bad. Now when I left the Norbulinka, there was danger. We were passing very near the Chinese military barracks. It was just on the other side of the river, the Chinese check post there. You see, we had definite information two or three weeks before I left, that the Chinese were fully prepared to attack us. It was only a question of the day and hour.

Question: About you being the incarnation of the bodhisattva of infinite compassion, Avalokiteshvara. How do you personally feel about this? Is it something you have an unequivocal view of one way or another?

Answer: It is difficult for me to say definitely. Unless I am engaged in a meditative effort, such as following my life back, breath by breath, I couldn't say exactly. We believe that there are four types of rebirth. One is the common type wherein, a being is helpless to determine his or her rebirth, but only reincarnates in dependence on the nature of past actions. The opposite is that of an entirely enlightened Buddha, who simply manifests a physical form to help others. In this case, it is clear that the person is Buddha. A third is one who, due to past spiritual attainment, can choose, or at least influence, the place and situation of rebirth. The fourth is called a blessed manifestation. In this the person is blessed beyond his normal capacity to perform helpful functions, such as teaching religion. For this last type of birth, the person's wishes in previous lives to help others must have been very strong. They obtain such empowerment. Though some seem more likely than others, I cannot definitely say which I am.

Question (follow up): From the viewpoint then of the realistic role you play as Chenrezi, how do you feel about it? Only a few people have been considered, in one way or another, divine. Is the role a burden or a delight?

Answer: It is very helpful. Through this role I can be of great benefit to people. For this reason I like it: I'm at home with it. It's clear that it is very helpful to people, and that I have the karmic relationship to be in this role. Also, it is clear that there is a karmic relationship with the Tibetan people in particular. Now you see, you may consider that under the circumstances, I am very lucky. However, behind the word luck, there are actual causes or reasons. There is the karmic force of my ability to assume this role as well as the force of my wish to do so. In regard to this, there is a statement in the great Shantideva's Engaging in the Bodhisattva Deeds which says, As long as space exists, and as long as there are migrators in cyclic existence, may I remain removing their sufferings. I have that wish in this lifetime, and I know I had that wish in past lifetimes.

Question (follow up): With such a vast goal as your motivation, how do you deal with your personal limitations, your limits as a man?

Answer: Again, as it says in Shantideva, If the blessed Buddha cannot please all sentient beings, then how could I. Even an enlightened being, with limitless knowledge and power and the wish to save all others from suffering, cannot eliminate the individual karma of each being.

Question (follow up): Is this what keeps you from being overwhelmed when you see the suffering of the six million Tibetans, who on one level, you are responsible for?

Answer: My motivation is directed towards all sentient beings. There is no question, though, that on a second level, I am directed towards helping Tibetan. If a problem is fixable, if a situation is such that you can do something about it, then there is no need to worry. If it's not fixable, then there is no help in worrying. There is no benefit in worrying whatsoever.

Question (follow up): A lot of people say this, but few really live by it. Did you always feel this way, or did you have to learn it?

Answer: It is developed from inner practice. From a broader perspective, there will always be suffering. On one level, you are bound to meet with the effects of the unfavorable actions you yourself have previously committed in body, speech or mind. Then also, your very own nature is that of suffering. There's not just one factor figuring into my attitude, but many different ones. From the point of view of the actual entity producing the suffering, as I have said, if it is fixable, then there is no need to worry. If not, there is no benefit to worrying. From the point of view of the cause, suffering is based on past unfavorable actions accumulated by oneself and no other. These karmas are not wasted. They will bear their fruit. One will not meet with the effects of actions that one has not done oneself. Finally, from the viewpoint of the nature of suffering itself, the aggregates of the mind and body have as their actual nature, suffering. They serve as a basis for suffering. As long as you have them you are susceptible to suffering. From a deep point of view, while we don't have our independence and are living in someone else's country, we have a certain type of suffering, but when we return to Tibet and gain our independence, then there will be other types of suffering. So, this is just the way it is. You might think that I'm pessimistic, but I am not. This is how, through Buddhist teaching and advice, we handle situations. When fifty thousand people in the Shakya clan were killed one day, Shakyamuni Buddha, their clansman, didn't suffer at all. He was leaning against a tree, and he was saying, I am a little sad today because fifty thousand of my clansmen were killed. But he, himself, remained unaffected. Like that, you see (laughter). This was the cause and effect of their own karma. There was nothing he could do about it. These sorts of thoughts make me stronger; more active. It is not at all a case of losing one's strength of mind or will in the face of the pervasive nature of suffering.

original link: http://www.dalailama.com/biography/questions--answers