Dalai Lama Gives Introductory Talk on Buddhism

Dharamsala, HP, India, 27 May 2015 - His Holiness the Dalai Lama was given a traditional Tibetan welcome when he arrived at the Upper Tibetan Children’s Village School this morning. A large group of female students sang a traditional welcoming song. As His Holiness walked from his car to the stage he greeted people in the crowd who caught his eye. Approximately 4500 students from Upper and Lower TCV Schools, Gopalpur, Suja and Chauntra TCVs, Sherab Gatsel Lobling, students at various universities and others currently attending a Teacher Training organized by the Education Department of the CTA, were seated under an awning on the Upper TCV basketball court.

Once His Holiness had taken his seat, several groups of lay-people performed exemplary debates directly in front of the stage discussing the three kinds of knowledge, the two methods for generating the awakening mind of bodhichitta, definitions of the Three Jewels, the Four Noble Truths and so forth.

“Today, people from a variety of places have gathered here to listen to an introduction to Buddhism,” His Holiness began. “This is the ninth occasion that we’ve done this and it looks like this might be the biggest yet. Students and teachers from different schools, my greetings to you all - Tashi delek. I’d especially like to greet those who have just debated in front of us and congratulate them for taking an interest in logic and philosophy.

“In Tibet in the past almost no one from the lay community or even from among the nuns engaged in debate. This was one of our shortcomings. In the 56 years we’ve been in exile, I’ve urged people, even those belonging to monasteries and nunneries that had no tradition of study to take it up. Phende Lekshe Ling, Namgyal Monastery, is an example. When it was established by the 7th Dalai Lama he asked the monks of Zhalu Monastery to give the monks of the new monastery training in performing rituals. Like those at Gyumey and Gyutö Tantric Colleges, they were adept, but followed no course of study. That has changed. Similarly, study in the nunneries has succeeded to the point that we will shortly have nuns who have become Geshes or Geshemas.”

He said that the excellent Nalanda tradition had spread across the length and breadth of Tibet and yet the majority of the people did not properly appreciate it. It is a tradition that relies on investigation and analysis, not just scriptural quotation. He cited the Buddha’s advice to his followers not to accept what he taught at face value, but to test it the way a goldsmith satisfies himself of the value of gold.

His Holiness remarked that the psychology and philosophy explained in the Nalanda tradition are of great interest to contemporary scholars and scientists. They are sufficiently impressed to enquire whether its dialectical approach can be applied to other academic disciplines. He feels it can. He mentioned that while Buddhist traditions identify 49 or 51 emotions, the American psychologist Paul Ekman has done extensive research into facial expressions that enable him to identify 15.

When, 40 years ago, His Holiness was thinking of opening a conversation with modern scientists, a Western Buddhist friend cautioned him to be careful saying that science is the killer of religion. He considered this carefully and concluded that, as a tradition based on reason, Buddhism was not vulnerable to this threat. He went ahead and is confident that the results have been mutually beneficial. One result is that monks in the great monasteries re-established in South India now study science as part of their curriculum.

“When I reached Mussoorie in April 1959, most of you were not born. Now I’m in my 81st year and I will definitely not live for another 80 years, but judging by my present physical health I might live another 10 or 20 years. You Tibetans who are young today will have to shoulder the responsibility of preserving our religion and culture. Our brothers and sisters in Tibet are not free to do so. We who have such freedom should exercise it.

“Conditions in Tibet in the past were ripe for change,” His Holiness said. “In retrospect I can see that many things could have been done differently. The 13th Dalai Lama tried to strengthen links between different parts of Tibet because the country was politically fragmented. But what bound all Tibetans together was their Buddhist culture, their respect for and study of the Kangyur and Tengyur. This was also true of the Himalayan and Mongolian regions too.”

His Holiness pointed out that every one of the 7 billion human beings alive today wants to be happy. He clarified that the Bodhisattva ideal is not about abandoning our own happiness, but about giving priority to the happiness of others.

“However,” he asked, “how can you help others if you can’t help yourself? We pray that all beings be free from suffering, but for the prayer to be fulfilled we need to do something about it.”

Recalling his recent discussions with Archbishop Desmond Tutu, who also visited TCV, he said that their conclusion was that we need to find happiness without violence, which is something everyone can try to do. He said that it’s clear that if humanity is happy, each of us as individuals will be happy too. He repeated that as human beings we are all responsible for each other; we all have the potential to be kind and affectionate. He also spoke about his commitment as a Buddhist monk to promoting harmony among the world’s religious traditions.

Finally, His Holiness spoke of his commitment to preserving the natural environment of Tibet, something of importance not only to Tibetans but also to maybe 1 billion other people in Asia who depend on the waters of rivers that rise in Tibet.

He also voiced his concern to preserve Tibetan culture, a culture of peace and non-violence, which can make a positive contribution in the wider world. He told the story of a former Tibetan official who had emigrated to the USA and was working cleaning vegetables in a university kitchen. His colleagues noticed that he was carefully rescuing worms and bugs he found on the vegetables, setting them aside and taking them outside to release them at the end of his shift. They asked what he was doing and he told them that Tibetans try not to kill small creatures, but to protect life wherever they can. Shortly afterwards he noticed that several of them were following his example. His Holiness concluded:

“I’ve done what I can to preserve Tibet’s ecology and its compassionate, non-violent culture. Now I’m passing this responsibility to you.”

He announced that he will give a further introduction to Buddhism tomorrow. He will also lead a ceremony for generating the awakening mind of bodhichitta and make time to answer students’ questions. The day after that, he will give an Avalokiteshvara empowerment.

Dalai Lama: The Importance of Education

From his speech in Dharamsala to a large gathering of followers from Tibet on Mar 27, 2006, the Dalai Lama warns of extreme dangers facing the survival of the Tibetan identity while emphasizing that modern education is indispensable for sustaining the Tibetan Buddhist culture and ethnicity in these most difficult circumstances in Tibet's history. 

I always keep saying that the broad masses of the Tibetans in Tibet are the real masters of the Tibetan destiny, and that the about one and half hundred-thousand Tibetans in exile here only represent them for accomplishing the truth of the Tibetan cause, acting as their free spokespersons and symbolic representatives.

So far the broad masses of the public in Tibet have remained in a distressed state as a result of the deprivation of their freedoms. Nevertheless, even when faced with dangers to their lives, they have, in every respect, remained steadfast in upholding the higher cause of their ethnicity and the common faith in their future prospects, keeping in mind their rights as a people. It is for these reasons that we have an audience on the world stage to whom we can speak about the tragedy and well being of Tibet, and what we say are received with respect as true. The principal asset for our credibility on the world stage is the people back in Tibet, their dedication to the common cause, indefatigable courage, and steadfast stand. It is because of these that the truth of our position stands proven. We therefore owe gratitude to the people in Tibet for their genuine dedication to the common cause and unassailable commitment to the common faith that binds them with us. I regularly say thank you to the broad masses of the people in Tibet through those who come here and I felt an urge to say it again today.

In future, too, the question whether in this world a unique people called the inhabitants of the Snowland of Tibet, and the profound culture and religion connected with them, would survive and thrive depends mainly on the people living in Tibet. Thinking from the opposite end, it is not impossible that the situation of the Tibetan people in Tibet will take such a tragic turn that they will become a minority in their own land. In such a situation, if those in Tibet fail to uphold the common aspiration of the Tibetan race, it will be extremely difficult for us in exile to be able to maintain the Tibetan ethnic identity and to carry out things like keeping, defending and spreading the Tibetan religion and culture beyond some generations. Things will be just all right during my generation in exile. After that, there will be another generation. It is possible that the situation will be fairly all right during their time. But it is impossible to say whether beyond that generation the situation will be good or bad. Extreme dangers lurk us in our future. The essential point is that the people living in Tibet are extremely important. In view of this, what is most important is that everyone should act with diligence, without any loss of determination.

One of the main ways of being diligent is to pay particular attention to the pursuit of knowledge. The world is undergoing an enormous transformation today. Even in the communist ruled countries, knowledge is considered important. Previously, during the Cultural Revolution, it was as if knowledge had lost all respect and value. But today, in the case of China, the situation is nothing like in the 1960s. Reports have also been emerging that even North Korea has, for example, been compelled to give importance to the value of modern knowledge. So, when I say that we should make efforts without loss of courage, the essence of it is that we must bring emphasis particularly on education.

Our freedom campaign is based on non-violence. Following the path of non-violence is the business capital and pride of our campaign. If we do not have truth on our side, we will have no alternative but to keep suffering. Having truth on one's side gives one the pride to be transparent about everything and to speak reason in a face-to-face exchange. It is on the basis of knowledge that truth must be vindicated by non-violent means. There is no way this task can be accomplished by just an act of taking a solemn oath.

In the area of modern knowledge, Tibetans have lagged extremely behind. Not only was the imperative for it not felt from the very beginning, there has also been no deliberately established system for pursuing it. His Holiness the 13th Dalai Lama visited China in 1907, 1908, etc., and India during the period of 1910-1911 and witnessed many things about the outside world. As a result, from 1915 to 1920, he made such sound beginnings as sending some Tibetan students to countries like England with plans to have them study English and to acquire related modern mechanical skills and knowledge. However, he did not succeed in continuing these. These are matters of extreme regret. Anyway, although the 13th Dalai Lama had a broad vision for reforms, there were many internal and external elements and obstacles that rendered his efforts fruitless.

In 1960, the year after we arrived in exile in India in April 1959, we were able to speedily set up our first school in Mussoorie. Considerable effort was made to set up schools to give opportunities for modern education to the Tibetans in exile. In particular, in the early 1960s, many initiatives were taken to give more importance to setting up schools than monasteries in the Tibetan community in exile. The main reason why we especially devoted more attention to setting up schools was because it was extremely obvious that one cause of the miserable situation in which the Tibetan race found itself in was attributable to our major failure of being up to the standard in the field of modern knowledge. This resulted in our inability to set out strategies as a people at par with the rest of the world; it exposed us as too backward to be able to meet the challenges of modern times. It was in view of this that we considered setting up schools to be more important than building religious centres.

The public back in Tibet too should draw lessons from this and consider paying attention to the pursuit of modern knowledge as extremely important. In Tibet today there is a big problem in this area, including the fact that one has to pay high fees for educating one's children. Nevertheless, undaunted by both the internal and external hardships, they continue to send their children to schools, whether they are being run by the Chinese government or by private Tibetans. Everywhere in Dotoe, Domey and U-Tsang, Tibetans in large numbers are emerging, putting in their best efforts and bringing out whatever capabilities they have in the field of learning. To them all I express rejoice and offer praise for efforts well made. Whatever be the case, making efforts in the field of education is highly important.

In the case of schools in Tibet set up by the Chinese, it would be extremely narrow-minded to show disdain for them by such actions as not sending one's children to study there. Schools, even if set up by the Chinese government, are good. In order to ensure good standard of the teaching of Tibetan and other subjects in them, it should be possible to discuss the matter with concerned persons and entities. Whatever be the case, all Tibetans should make efforts in every possible way.

There are many aspects of modern education. They include science, law, economics, environment, etc. Nevertheless, the Tibetan language has not progressed in these numerous subjects. In India, efforts are being made to teach the Tibetan children all the subjects in Tibetan language from Grade I onwards. But, leave alone Tibetans, even the Indians find it most difficult to gain expertise in specialised modern subjects without pursuing it in English. In Tibet too, one has no choice but to rely on Chinese language to gain expertise in a specialised field of modern knowledge. Whether for becoming a professional or an expert researcher, in the different fields of modern knowledge in Tibet today, it is extremely important to use the Chinese language to achieve the required specialisations.

We are today struggling for a meaningful autonomy for Tibet. But in order to achieve an appropriate standard of it, our own people should be able to fully take responsibility in every possible area of undertaking related to it and to be able to produce results. There is no way merely engaging in debates will be sufficient. We ourselves must be able to argue for and administer the autonomy. The essence of this is that we must be able to do our own work by ourselves. In order to achieve both internal and external progresses appropriate for modern times, having modern education is extremely important. The reality of the situation in Tibet today is such that one has no choice but to rely on Chinese language if one is to become modern educated.

One thing that comes to my mind is this: Suppose there are a hundred Tibetan students. Seventy or eighty such students could study Tibetan language as their main subject and achieve excellence in projecting one's national identity and in preserving our cultural heritage. Twenty or thirty such students could study Chinese language as their main subject and make efforts to achieve professional qualifications in modern specialised subjects. I feel this to be important, do you understand?

From: http://www.dalailama.com/messages/tibet/importance-of-education