Dalai Lama Celebrates the Day of Miracles

Celebrating the Day of Miracles

Thekchen Chöling, Dharamsala, HP, India - The courtyard of the Tsuglagkhang, the Main Tibetan Temple in Dharamsala, was packed with people, Tibetans and others, who had gathered to listen to His Holiness the Dalai Lama this morning. He was escorted from his residence to the throne set up beneath the Temple under the shade of a huge ceremonial umbrella, to the stirring accompaniment of chanting monks. After His Holiness had taken his seat, the Heart Sutra was recited while tea and sweet rice were served.

After reciting a verse calling on gods, demigods and others to listen to the teaching, His Holiness also repeated Nagarjuna’s verse,

Homage to Gautama
Who, through compassion,
Taught the exalted Dharma,
Which leads to the relinquishing of all views.

“Today,” he began, “is the Day of Miracles, celebrated as part of the Great Prayer Festival that has been held in Lhasa for almost 600 years. It commemorates an occasion during the Buddha’s life when he defeated other ascetics in a display of miraculous feats.

“Gods or human beings, we all want to be happy and the root of happiness is in the mind. Liberation may take some time, but we can all find peace of mind if we pay attention to it here and now. Even animals, when they are not in danger, remain relaxed and at peace. What makes us upset is anger, fear and suspicion. It’s the unruliness of our minds that makes us unhappy. The ancient Indian traditions saw dealing with mental afflictions as more important than cultivating sensory pleasure. The Buddhas don’t wash away misdeeds and mental afflictions with water, they show us how to understand reality as it really is—that is how we can overcome them.

“We tend to see things as existing independently on their own part, and when they are attractive we become attached to them. When somehow our access to them is disrupted we get angry. American psychologist Aaron Beck explained to me that in observing people, who he described as prisoners of anger, he saw that they viewed the object of their anger as totally negative. However, he judged that 90% of this response was their own mental projection. Nagarjuna stated similarly that the elimination of karma and mental afflictions, which arise due to our conceptual exaggerations, leads to liberation. Ignorance is a combination of misconception and exaggeration. And it’s because of insights, such as dependent orignation, that today scientists are taking interest in what the Buddha had to say about the mind.”

His Holiness explained that the Buddha did not teach immediately after his enlightenment because he reflected that no one would understand what he had realized. In due course, however, he taught the nature, function and results of the Four Noble Truths.

We cling to the appearance that things exist independently, he said, a distorted view that the Buddha countered by use of reason. Human nature is compassionate, rooted in the love our mothers show us, without which we would not survive. And yet the world is rife with conflict and problems, which occur when we are overwhelmed by anger and attachment. Secular education based on universal values can help us better understand the flaws in this. On the other hand, the Buddha taught that we can put an end to karma and mental afflictions by challenging our view of true existence through meditation on emptiness.

“We need to know who the Buddha is,” His Holiness continued, “which doesn’t mean being able to identify the major and minor marks of his body, but coming to understand his teaching. The more we familiarize ourselves with his teaching, the more we appreciate how scientific it is.

“The Buddha taught different things to different groups of people at different times. He first explained the Four Noble Truths. In the second turning of the wheel of Dharma he explained the perfection of wisdom, and in the third turning he taught about Buddha nature. The Four Noble Truths included a rough account of selflessness, which the perfection of wisdom explains more subtly. In the ‘Unravelling of Thought Sutra’, part of the third turning of the wheel, he clarified that he taught according to his listeners’ different mental disposition.

“Essentially the Buddha taught how to transform the mind, which involves the use of logic and reason. By seeing through our distorted views we can penetrate our mental afflictions. Just as we preserve our health by following a code of physical hygiene, we need to adopt a sense of mental hygiene to achieve and preserve our peace of mind, here and now.”

Noting that the tradition for commemorating the Buddha on this day includes reading one of the Jataka Tales, the stories of the Buddha’s previous lives, His Holiness observed that the collection was compiled by Aryasura, also known as Ashvaghosha, a student of Aryadeva who was the disciple of Nagarjuna. Today’s story concerned a noble, selfless hare, who lived in the forest where he led other animals, an otter, a jackal and a monkey in particular, along the path of virtue.

After reading the opening of the Jataka Tale, His Holiness annnounced that he would also like to read Je Tsongkhapa’s ‘In Praise of Dependent Origination’, transmission of which he received from the Kinnauri Lama, Rigzin Tempa. It begins with a verse of homage to the Conqueror who saw dependent origination and taught it. It is on the basis of this that we can overcome our distorted view of reality that is the root of our mental afflictions. These mental afflictions, His Holiness stressed, are not of the nature of the mind. He remarked that the perfection of wisdom teachings of the second turning of the wheel deal with the emptiness that is the object clear light, while the third turning of the wheel refers to the subjective clear light, the subtle mind that is used to realize emptiness. This mind of clarity and awareness is the basis of the practice of tantra. All Tibetan Buddhist traditions stress the importance of understanding the nature of the mind.

As His Holiness read through the verses he paused to clarify and observe. Understanding dependent origination helps us overcome ignorance, the first of the twelve links of dependent origination, which can involve not understanding the law of causality, or ignorance of how things are. He observed that ‘dependence’ counters the extreme view of eternalism, while ‘origination’ counters nihilism. We know things exist because they affect us, but they only exist by way of designation. In clarifying dependent origination His Holiness mentioned that a result exists in dependence on its cause, but we can also say that something is only a cause because it has a result. There is a similar relation between a whole and its parts.

“The study of logic prevailed in India and we have continued that tradition in Tibet,” His Holiness observed as he was nearing the end of his reading of the text. “The great texts of Indian Buddhist literature were translated into Tibetan, thereby enriching the Tibetan language, which is now the language in which Buddhist ideas can be most accurately expressed. The Buddhist tradition we have kept alive in Tibet is something like a treasure for the world; it’s something for us to be proud of.

“Even after the political fragmentation of Tibet, the Kangyur and Tengyur collections were a source of unity and harmony. They were found and revered in all three provinces of Tibet, as well as adjacent lands like Mongolia and Ladakh. Although I am not very highly educated, I can appreciate that there is knowledge in this literature that can contribute to a wider conversation. For example, the quantum physics view that things have no objective existence resonates with the views of the Mind Only School. The difference may be that in our tradition we try to use our understanding of how things are to transform the mind, which quantum physicists may not do.

“Je Tsongkhapa applied what he learned in practice. We too have to integrate what we have learned into our own minds. We need to study and reflect so that our faith is based on reason. In the past, Namgyal Monastery, the two tantric colleges of Gyutö and Gyumé and nunneries didn’t peruse the philosophical treatises, but at my urging they have taken up their study to good effect. These monks and nuns have set a bright example for the generations to come.”

Dedication prayers were recited as His Holiness descended from the throne. He then walked back to his residence, greeting friends and well-wishers in the smiling crowd on the way.

Original link & photos: https://www.dalailama.com/news/2018/celebrating-the-day-of-miracles

Dalai Lama on ‘Communal Harmony - Foundation of World Peace’

Seminar on ‘Communal Harmony - Foundation of World Peace’
July 27, 2017

Leh, Ladakh, J&K, India - This morning His Holiness the Dalai Lama attended a Seminar in the auditorium of the Central Institute of Buddhist Studies on its spacious campus in nearby Choglamsar. The theme was ‘Communal Harmony - Foundation of World Peace’ and the occasion was a celebration of the centenary of the birth of the great 20th century leader of Ladakh, Bakula Rinpoche. The meeting had the further distinction of being organized by the Youth Wings of the Ladakh Buddhist Association (YWLBA), the Anjuman Imamia and the Anjuman Moin-ul-Islam.

Arrayed along the back of the stage was an exhibition of photographs from the life of Kushok Bakula Rinpoche, which His Holiness viewed with interest. He then lit the lamp to formally inaugurate proceedings.

In his introduction, Rinchen Namgyel, President YWLBA, explained that the 19th Bakula Rinpoche worked hard, particularly after Indian Independence, to bring all of the people of Ladakh together. He was the architect of modern Ladakh, an MP, and a social reformer, who popularized the promotion of communal harmony through education. He also oversaw the banning of animal sacrifice. Today, the state of communal harmony in Ladakh is an example for the rest of the world.

Bakula Rinpoche is regarded as an emanation of one of the Sixteen Arhats, close disciples of the Buddha, who undertook to protect his doctrine. The 19th incarnation was born a prince of the Matho family. He went to Tibet, where he met the 13th Dalai Lama, studied at Drepung Loseling Monastery, and earned the degree of Geshe Lharampa. In 1949, at Pandit Nehru’s behest he entered parliament and began his work for the growth of Ladakh. He was very keen to improve education and was involved in setting up the Central Institute of Buddhist Studies, which was initially located at Spituk Monastery before being transferred to its present site. He also arranged for scholars to study in Varanasi and Sri Lanka.

When he felt that Sheikh Abdullah, Jammu & Kashmir Chief Minister, was neglecting Ladakh, he challenged him. For all that he was a monk, Bakula Rinpoche maintained a strong secular ethos, which enabled him to serve as a leader of all communities in Ladakh. Later, he contributed to the restoration of Buddhism in Mongolia.

The Representative of the Anjuman Imamia Youth Wing added that Bakula Rinpoche saw education as crucial to the path of development. He quoted Rinpoche as having called on everyone to shed their selfish motivation and work for the general good of Ladakh. The Representative of the Anjuman Moin-ul-Islam Youth Wing expressed admiration for His Holiness the Dalai Lama and stated that he had learned from him to regard all human beings as members of the same family. He added that the Prophet too described a genuine human being as one who serves others, while in general Muslims observe—“You have your religion; I have mine.”

When it came to His Holiness’s turn to speak, he addressed the gathering as brothers and sisters, telling them what an honour it was for him to be among them once more. He remarked that on his first visit to Ladakh in the 1960s he had met Bakula Rinpoche and many old friends, most of whom were no longer there. At that time Ladakh had not made much material progress. Since then, it has been transformed, with Bakula Rinpoche and others like Sonam Norbu having made a significant contribution.

“It’s very good to remember what a difference he made here,” His Holiness continued. “In due course, Rinpoche also played a significant role in the development of Mongolia and the restoration of Buddhism there, especially in terms of discipline.

“However, what’s past is past and now we have to look to the future. Generally, across the world, the beginning of the 21st century has been better than the 20th century. People have become fed up with violence and nurture a genuine desire for peace. I greatly appreciate the spirit of the European Union. At the end of the Second World War, the nations of Europe, after fighting each other for centuries, decided instead to work together for the common good. For sixty years since then peace has prevailed.

“One of the big mistakes of the 20th century was the persistent attempt to solve problems by use of force. The world has become so interdependent, both in terms of our economies on the one hand and dealing with challenges like climate change that affect us all on the other, that such an approach is completely out of date. We need a new way of thinking to suit our new reality. We have to learn to live side by side.

“We all want to live a happy life, so we have to learn to live together in trust and mutual respect. We do have differences of race, nationality, religious faith and so on, but these differences are secondary in comparison to our equality in being human. When I heard scientists say they had evidence that basic human nature is compassionate, I thought, ‘There’s real hope.’

“Helping others brings deep satisfaction. No matter how powerful we may seem to be, our survival depends on the community. Clearly the community is crucial to individual happiness, so if we make others happy, we too derive benefit. We need to take action. However, if we act out of self-centredness, it will be difficult to be transparent, to earn others’ trust and friendship. By learning to be more warm-hearted we can create a more compassionate world. As members of Institutions like this you can make a difference here in Ladakh, in Jammu & Kashmir and in India at large.

“We face a multitude of problems. But among them conflict in the name of religion is unthinkable and shameful. Such narrow-minded, short-sighted thinking is out of step with the times. We have to work with the welfare of the whole of humanity in mind.

“These are the sort of things I talk about wherever I go. As a Buddhist I pray every day for the happiness of all sentient beings, but those on other planets or in other parts of the universe I can’t reach. Even on this planet there are countless animals, birds and insects that we can do little for. Those who we can really help are our 7 billion fellow human beings, who can gain from learning the importance of inner peace. That’s what I wanted to share with you—now I’d like to hear your questions.”

The organizers had gathered more than 50 written questions, which the presenters read out, asking those who had asked them to stand to identify themselves.

Asked the meaning of unity in religion, His Holiness answered, “The sense of being brothers and sisters.” A question about whether there should be just one religion brought a swift response—“Impossible; even within Buddhism there are different points of view. All major religions convey a common message of love, but we need the variety they represent.”

A questioner noted that while religions invariably advocate harmony, the existence of faith schools seems to contradict that. His Holiness asserted his belief that education should be secular. It ought to be possible to learn to be a good human being, to be warm-hearted, without necessarily touching religion. He said we can find justification for warm-heartedness in scientific findings and common sense.

When asked his advice for the peace-loving people of Kashmir, His Holiness recalled first meeting Chief Minister Sheikh Abdullah at Nehru’s house in Delhi. At the time he thought there was an opportunity to resolve the problem, but it did not turn out that way. He observed that Gandhi had not wanted partition, but the price was for Jinnah to become Prime Minister of India, while Nehru cherished the same ambition. His Holiness recalled Vinoba Bhave’s advocating a greater unity among South Asian nations that might have provided the context for a solution. Conceding that he had no answer, His Holiness encouraged the young people who had asked the question to think carefully and formulate their own vision for achieving peace.

His Holiness agreed that the Buddha had declared that caste and family background were of no importance in his tradition. It was instead knowledge and practice that deserved respect. He added that in an age of democracy and equality there is no place for caste discrimination, which is simply out of date.

Asked why people trust him, His Holiness laughed and said it was because of his smile. “I always think of myself and others as being just human beings. I find it’s a basis for easily making friends.”

A representative of Christian Students offered words of thanks, expressing gratitude to His Holiness for coming and taking part, and to everyone else whose efforts had contributed to making the event a success. So many members of the audience wanted to shake His Holiness’s hand and have their photographs taken with him that his leaving the stage was slow. Eventually, however, he reached his car and was able to drive to the Sindhu Darshan Complex near Shey, where the LAHDC had invited him to lunch.

Within sight of the River Indus that flows swiftly out of Tibet, Dr Sonam Dawa LAHDC CEC paid tribute to His Holiness as the honoured guest. After a group of Ladakhi musicians had played and sung, prompting His Holiness to voice concern about their sitting too long out in the searing sun, he offered only brief remarks.

“The way Ladakh has developed since I first came here is impressive, but it would be good, at the same time, not to lose sight of the need for inner development in accordance with the ancient Indian knowledge of the workings of the mind and emotions—now let’s eat!”

Once everyone present was replete, His Holiness returned to Shiwatsel Phodrang. Tomorrow, he will begin three days of teaching Shantideva’s ‘Guide to the Bodhisattva’s Way of Life’.

original link with photos: https://www.dalailama.com/news/2017/seminar-on-communal-harmony-foundation-of-world-peace

Dalai Lama Attends International Conference on Buddhism and Science

Ulaanbaatar, Mongolia, 21 November 2016 – The sun was shining this morning as the motorcade carrying His Holiness the Dalai Lama wove its way through the downtown traffic on its way to the hotel that was to be the venue for today’s activities.

His Holiness first met with about 150 members of the Jetsun Dhampa Centre. Reading a report of their activities the Director informed His Holiness of the various community services they provide, such as offering spiritual support to prisoners and terminally ill patients and their families in one of the local cancer hospitals.

His Holiness commended their work and remarked approvingly that in Australia, one of the FPMT Centres similarly runs a hospice.

“In our old society,” he said, “monks did not provide people with such practical service. If they can do so, it is immensely beneficial. Once when I was visiting Arunachal Pradesh, some local people praised the Christians for their practical help. They complained that the Buddhist monasteries gave no such help, but readily accepted donations.”

His Holiness recalled his first visit to Thailand and a meeting he had with the Sangharaja. He raised the question of Buddhist monks engaging in community service as their Christian brothers and sisters did. The Sangharaja responded that a Buddhist monk’s role was to dwell in isolation in order to focus on his practice. His Holiness reported that although he accepted the validity of this, he also felt that extending help to others would also be mutually beneficial.

Advising the centre to take a more academic than religious approach to their study of philosophy and logic, His Holiness related what he has told Buddhists in Ladakh:

“Many people tend to think of monasteries only as places of worship. But if you introduce extensive study of Buddhist science and philosophy, and don’t limit yourselves to performing rituals, people will come to view these institutions as centres of learning where people of any faith or none can acquire knowledge that will be helpful in their day to day life.

“In the past some Westerners referred to Tibetan Buddhism dismissively as Lamaism because of the prominent role accorded to Lamas in the conduct of rituals and prayers. However, I constantly remind people that Tibetan Buddhism derives directly from the traditions of Nalanda University. These days, more and more people are coming to realize that Tibetan Buddhism is a complete form of Buddhism. Many Chinese Buddhists are coming to appreciate the emphasis the Tibetan tradition places on study and that Tibetan Buddhist scholars are accomplished teachers with more to impart than just prayers and rituals. Therefore, increasing numbers of Chinese Buddhists are showing interest in studying Tibetan Buddhism. Even Western scientists have noted that the logical character of Tibetan Buddhism is comparable to science.”

Addressing a conference on Buddhism and Science organized by the Tritiya Dharma Chakra Foundation and the Jetsun Dhampa Centre, His Holiness remarked that having attended such meetings in the West, in India and Japan, he was now happy and honoured to participate in such a conference in Mongolia.

“I sometimes describe myself as half-Buddhist and half-scientist,” he disclosed. “For more than 30 years I have held discussions with scientists focussed mainly on neurobiology, cosmology, physics-especially quantum physics-and psychology. Buddhist literature also has a contribution to make to understanding of these four fields, so our discussions have been immensely beneficial. Buddhist scholars and practitioners have benefited from learning about physics while modern scientists have shown a keen interest in learning more about what Buddhism has to say about the workings of the mind and emotions.”

Referring to historical relations between the two peoples, His Holiness remarked that even before they developed an interest in Buddhism, Tibetans and Mongolians were like brothers and sisters. In due course both came to uphold the pure Nalanda tradition.

After Kabju D. Nyamsambuu of Gandan Tegchenling Monastery had spoken about ethics and living a moral life, His Holiness responded that his interest in science is twofold. On the one hand science leads to a clearer understanding of reality, on the other scientific findings can help promote human values.

Helen Y. Weng, a neuroscientist and a clinical psychologist at the Osher Center for Integrative Medicine at the University of California, San Francisco spoke about Contemplative Neuroscience and Socially Engaged Buddhism. She presented her findings that training in meditation on compassion not only increases altruistic behaviour but also the neural response to suffering. She also explained how much more accurate measurements of brain activity and different types of mental activity can be achieved using pattern recognition technology. His Holiness commented that although single-pointed meditation may temporarily reduce anger, analytical meditation is also important for helping us understand why we are angry and how compassion can be of benefit in overcoming anger in the long run.

His Holiness was invited by the Indian Ambassador to lunch at the Indian Embassy.

Returning to the conference in the afternoon he explained ways in which Buddhism can relate to modern science.

“I usually divide Buddhism into three parts: science, philosophy—which deals for example with conventional and ultimate truth—and religion which is only of interest to spiritual practitioners. It’s on the basis of Buddhist science and philosophy that we have been able to hold conversations with modern scientists over the last 30 years and more.”

In the first presentation of the afternoon, B. Boldsaikhan from the System Science Research Institute of the Mongolian University of Science and Technology spoke about medicine and logic under the heading Buddhism & Bridging Science. Next, K. Namsrai, a senior scholar in physics gave a talk about relations between Quantum Physics and Buddhist philosophy. He mentioned a profound connection between abstract physical theory and nature. He concluded with a request for His Holiness’s prayers for the welfare of ordinary nomads and herders.

Dr. Fadel Zeidan, Assistant Professor of Neurobiology and Anatomy and Associate Director of Neuroscience at the Center for Integrative Medicine at Wake Forest School of Medicine and a Mind & Life Fellow, spoke about the Neuroscience of Mindfulness, Meditation and Pain. He stressed the importance of developing non-drug remedies to alleviate pain and suffering, mentioning how mindfulness training can contribute to relief of anxiety, depression, elevated blood pressure and other health issues.

Finally, N. Ariun, a biologist, spoke about the Latest Developments in Biological Sciences and Buddhism.

In his concluding remarks, His Holiness mentioned encouraging findings that basic human nature is compassionate and that this quality can be strengthened through education. He spoke of the need to promote a sense of the oneness of humanity based on human beings’ shared compassionate nature. He stressed that promoting this will require vision and determination, but that conferences such as today’s could make a valuable contribution to that goal.

Original link with photos http://www.dalailama.com/news/post/1494-international-conference-on-buddhism-and-science

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