Dalai Lama Attends Interfaith Conclave on Peace and Religious Harmony in Assam

Despite the early morning fog in Delhi, His Holiness the Dalai Lama’s flight took off on time this morning and duly landed punctually in Guwahati, capital of Assam. His host, Bhaskar Dutta-Baruah, of the Lawyer’s Book Stall (LBS), a well-established Assamese publisher and bookseller, was there to receive him. Tibetans and Assamese were gathered outside his hotel on the banks of the stately flowing Brahmaputra to greet His Holiness and he was offered a traditional welcome by both communities.

After lunch, a short drive brought His Holiness to Rabindra Bhawan, venue of an Interfaith Conclave on Peace and Religious Harmony. He met the spiritual representatives with whom he was to share the platform for some minutes before they all took their seats on the stage. Prof Ranjit Dev Goswami gave a welcome address in which he introduced them to the audience, before inviting them to join together to light the lamp inaugurating the occasion.

Swami Sumanasananda Maharaj of the Ramakrishna Mission, Cherrapunjee, gave the first presentation. He referred to the Sanatana Dharma or Eternal Dharma, comparing it to a great banyan tree that provides shelter for many, while its manifold roots and branches represent many paths to god. He quoted Sri Ramakrishna, who realized that all spiritual paths lead to the same goal, declaring "As many faiths, so many paths."

Buddhist bhikku, Ven. Bimalankur Mahathera of Jorhat Buddha Vihar spoke in Assamese, but remarked in English that Buddhism had never interfered with or damaged any other spiritual tradition. He was followed by Sri Narayan Chandra Goswami, Satradhikar of the Natun Kamalabari Satra, a local Vaishnav tradition, who is a noted literary scholar, who also spoke only in Assamese.

Father Thomas Menamparampil, Archbishop Emeritus of Guwahati thanked God for bringing together this group of people of different faiths. He acknowledged His Holiness’s efforts to encourage people to cultivate compassion, which he views as the common ground between our various spiritual traditions. Dr. Taufiqur Rahman Borbora, an Islamic scholar spoke of Islam as a religion of peace and outlined the five articles and six principles of Muslim practice. Gyani Swaran Singh for the Sikh tradition, after a stirring chant from the scriptures spoke in Punjabi and described a path to God not through intelligence but through surrender. He also remarked the importance of living in society without disturbing others. After him, Sri Kapoor Chand Jain, a Jain scholar suggested that Jainism has roots in pre-Vedic India. It is concerned with the purification with regard to self and ahimsa or non-violence in relation to others, based on the determination not to do others harm.

After addressing him as Mahapurush or a ‘great man’, Prof Goswami request His Holiness to speak. He began by saluting his religious brothers on the platform and greeting his brothers and sisters in the audience. He continued:

“Although I have passed through Guwahati airport many times on my way elsewhere, this is the first time I’ve come back to visit the city formally since I left Tibet nearly 55 years ago. It’s appropriate that the occasion should involve an interfaith event like this and I’d like to thank the organizers for arranging it. I’d also like to thank each of the previous speakers for giving us a sense of their faith.

“The main practice of all major religions is love and to defend it against obstacles we need tolerance and forgiveness. Consequently, all major religions talk about compassion, tolerance, contentment, and self-discipline. The masters of our various traditions have been realistic in their teaching. Because self-centredness often leads to greed, they all advised cultivating contentment and simplicity in our lives. Over the last 40 years or so, I’ve had many opportunities to meet with teachers of many traditions and learned that we all talk about love. If we had really put it into practice, there’d be no barriers between us, and the cancer of corruption would not have arisen. And frankly, we have enough problems in the world without adding religious conflict to them.”

His Holiness clarified that while in terms of an individual’s own practice the idea of one truth, one faith makes a great deal of sense, the reality in society at large is that there are several truths and many faiths. There are people living in many parts of the world who don’t have much contact with other religions. However, India is a pluralistic, multi-religious society, in which home grown religions like Hinduism, Jainism and Sikhism flourish alongside religions that have come from outside like Christianity, Islam, Zoroastrianism and Judaism. All these faiths live peaceably together in harmony.

“I consider myself a messenger of ancient Indian thought,” His Holiness said to some applause, “wherever I go I speak about ahimsa and inter-religious harmony. Although there are clearly philosophical differences between them, all religious traditions have a similar message. I often observe that the Hindu and Buddhist traditions are like brothers, but from a philosophical viewpoint we take different stands. Where Hindus believe in the existence of atman, Buddhists argue for its opposite, anatma or selflessness. I have discussed these differences closely. Although there are some Swamis and sadhus more concerned with performing elaborate rituals, there are others well-read and deeply knowledgeable. I met such a Swami in Mathura a couple of years ago and we had illuminating discussions. He shed a lot of light on the branches of the Samkhya tradition that don’t assert the existence of a creator. But when it came to the contradiction between atman and anatma, I said, “Theories about the soul, or atman, are your business; selflessness, or anatma, is mine.”“

His Holiness explained that just as the Buddha appears to have taught different things to different people at different times and in different places because people are of different dispositions, so we may think of our various religious traditions as having arisen at different times, in different places, appealing to people of different dispositions. He pointed out that once we take such variations into account, we must also remember that among the 7 billion human beings alive today, 1 billion say they have no faith or interest in religion.

“If we talk to such people about heaven and hell, or about God or the Buddha, they are likely just to say, ‘We don’t care about that.’ To appeal to them and introduce them to the sound source of human happiness, we need to present a sense of ethics that does not draw on any particular religious tradition. This I refer to as secular ethics. And to support this I suggest that just as we teach about physical hygiene in the interest of good health, we now need to teach about mental or emotional hygiene too.”

His Holiness stressed that when he speaks about secular ethics he is not decrying religious tradition. Rather he uses the word in the way it is used in India to indicate not disdain, but respect for all religions and for those who follow none. He said:

“This has been just a report to my spiritual brothers about my concern to ensure the flourishing of human happiness and the fostering of harmony between our religious traditions. I am very happy we could meet together like this.”

As the audience expressed its appreciation with warm applause, His Holiness offered a kata, a white silk scarf to each of the participants. Sri Jatin Hazarika offered a vote of thanks. He expressed gratitude to His Holiness for gracing the occasion; gratitude to the Government of Assam for their help and support and to the LBS Foundation for taking the initiative.

Original link to article: http://www.dalailama.com/news/post/1075-interfaith-conclave-on-peace-and-religious-harmony-in-assam

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

Dalai Lama Quotes & Words of Wisdom

“All major religious traditions carry basically the same message, that is love, compassion and forgiveness the important thing is they should be part of our daily lives.”

“I believe that the very purpose of life is to be happy. From the very core of our being, we desire contentment. In my own limited experience I have found that the more we care for the happiness of others, the greater is our own sense of well-being. Cultivating a close, warmhearted feeling for others automatically puts the mind at ease. It helps remove whatever fears or insecurities we may have and gives us the strength to cope with any obstacles we encounter. It is the principal source of success in life. Since we are not solely material creatures, it is a mistake to place all our hopes for happiness on external development alone. The key is to develop inner peace.”

“Be kind whenever possible. It is always possible.”

“I believe that the very purpose of our life is to seek happiness. That is clear. Whether one believes in religion or not, whether one believes in this religion or that religion, we all are seeking something better in life. So, I think, the very motion of our life is towards happiness…”

“Happiness is not something ready made. It comes from your own actions.”

“Remember that not getting what you want is sometimes a wonderful stroke of luck.”

“I find hope in the darkest of days, and focus in the brightest. I do not judge the universe.”

“Our prime purpose in this life is to help others. And if you can’t help them, at least don’t hurt them.”

“If you can, help others; if you cannot do that, at least do not harm them.”

“This is my simple religion. There is no need for temples; no need for complicated philosophy. Our own brain, our own heart is our temple; the philosophy is kindness.”

“If you have a particular faith or religion, that is good. But you can survive without it.”

“If you have a particular faith or religion, that is good. But you can survive without it.”

“If you want others to be happy, practice compassion. If you want to be happy, practice compassion.”

“As human beings we all want to be happy and free from misery… we have learned that the key to happiness is inner peace. The greatest obstacles to inner peace are disturbing emotions such as anger, attachment, fear and suspicion, while love and compassion and a sense of universal responsibility are the sources of peace and happiness.”

“In the practice of tolerance, one’s enemy is the best teacher.”

“Open your arms to change, but don’t let go of your values.”

“It is necessary to help others, not only in our prayers, but in our daily lives. If we find we cannot help others, the least we can do is to desist from harming them.”

“All major religious traditions carry basically the same message, that is love, compassion and forgiveness … the important thing is they should be part of our daily lives.”

“It is very important to generate a good attitude, a good heart, as much as possible. From this, happiness in both the short term and the long term for both yourself and others will come.”

“Happiness is not something ready made. It comes from your own actions.”

“Love and compassion are necessities, not luxuries. Without them humanity cannot survive.”

“We can never obtain peace in the outer world until we make peace with ourselves.”

“My religion is very simple. My religion is kindness.”

“Be kind whenever possible.It is always possible.”

“Old friends pass away, new friends appear. It is just like the days. An old day passes, a new day arrives. The important thing is to make it meaningful: a meaningful friend – or a meaningful day.”

“Our prime purpose in this life is to help others. And if you can’t help them, at least don’t hurt them.”

“Sleep is the best meditation.”

“Sometimes one creates a dynamic impression by saying something, and sometimes one creates as significant an impression by remaining silent.”

“The purpose of our lives is to be happy.”

“The roots of all goodness lie in the soil of appreciation for goodness.”

“The ultimate authority must always rest with the individual’s own reason and critical analysis.”

“There is no need for temples, no need for complicated philosophies. My brain and my heart are my temples; my philosophy is kindness.”

“This is my simple religion. There is no need for temples; no need for complicated philosophy. Our own brain, our own heart is our temple; the philosophy is kindness.”

“Today, more than ever before, life must be characterized by a sense of Universal responsibility, not only nation to nation and human to human, but also human to other forms of life.”

“We can live without religion and meditation, but we cannot survive without human affection.”

“We can never obtain peace in the outer world until we make peace with ourselves.”

“Where ignorance is our master, there is no possibility of real peace.”

“Whether one believes in a religion or not, and whether one believes in rebirth or not, there isn’t anyone who doesn’t appreciate kindness and compassion.”

“With realization of one’s own potential and self-confidence in one’s ability, one can build a better world.”

Thank you to the Dalai Lama Renaissance documentary film for these wonderful quotes!

Dalai Lama to Meditate at Nagarjuna Caves on January 14, 2014

Tibetian spiritual leader Dalai Lama is all set to meditate at the historic Nagarjuna caves near the banks of river Mahanadi at Sirpur on January 14. During his three-day visit to Chhattisgarh from January 13, to attend an international peace conference at Ravishankar Shukla University, the spiritual guru would inaugurate a seminar on Buddhist philosopher Nagarjuna and his writings.

During his previous visit to Sirpur caves this year, he had promised to return and meditate at the Nagarjuna caves, located around 15 kilometres away from Sirpur in Mahasamund district on the banks of Mahanadi. As Dalai Lama considers Nagarjuna his master, he decided to meditate in the cave where his master did during the Satvahana rule.

Talking to TOI, prominent archaeologist Arun Sharma said, "The cave is more than 200 metres deep on the hill called Shivha-Dhurva. The place has many caves of various sizes. This region has a sculptured gate and remains of old palaces of Sarabhpuriya's reign during 5th century. Nagarjuna visited this place in second century BC following which many famous monks and Buddhists also visited the caves. Literary evidence shows Buddha also meditated in one of the caves here in 6th century BC and also preached in Bajaar area here."

Sharma said the evidence was found in a travelogue written by Chinese traveller Hiuen Tsang who visited Sirpur in 639 AD. "Later, a Buddh-vihar (Budh-monastry) was constructed by the Buddhists at this place where a Buddha idol is sitting in a meditating pose." Many temples and Buddhist monasteries were excavated from the spot.

After Nagarjuna offered his prayers to Buddha and meditated in the case, people started calling it Nagarjuna cave. Eventually local tribe Gond people had set up an idol of Devi which has also created a controversy after Dalai Lama announced his meditation.

People initially protested about the Buddhist monk meditating in their territory where they worship their goddess. "But they were convinced about Dalai's motive of simply meditating at the spot as his master Nagarjuna had done the same there," Sharma said.

Dalai Lama, 78, would be the state guest at the conference. The three-day seminar will be organized by ancient Indian history department of RSU along with tourism and culture and archaeology department.

Meanwhile, the tourism department is busy making preparations for the Buddhist monk's visit as the terrain towards the cave is slippery and tough.

By Rashmi Drolia, Times of India

His Holiness's Middle Way Approach For Resolving the Issue of Tibet

The Middle-Way Approach is proposed by His Holiness the Dalai Lama to peacefully resolve the issue of Tibet and to bring about stability and co-existence between the Tibetan and Chinese peoples based on equality and mutual co-operation. It is also a policy adopted democratically by the Central Tibetan Administration and the Tibetan people through a series of discussions held over a long time. This brief introduction to the Middle-Way policy and its history is intended for the Tibetan people inside and outside Tibet - and all those interested - to have a better understanding of the issues involved.

A. Meaning of the Middle-Way Approach
The Tibetan people do not accept the present status of Tibet under the People's Republic of China. At the same time, they do not seek independence for Tibet, which is a historical fact. Treading a middle path in between these two lies the policy and means to achieve a genuine autonomy for all Tibetans living in the three traditional provinces of Tibet within the framework of the People's Republic of China. This is called the Middle-Way Approach, a non-partisan and moderate position that safeguards the vital interests of all concerned parties-for Tibetans: the protection and preservation of their culture, religion and national identity; for the Chinese: the security and territorial integrity of the motherland; and for neighbours and other third parties: peaceful borders and international relations.

B. History of the Middle-Way Approach
Although the 17-Point Agreement between the Tibetan government and the People's Republic of China was not reached on an equal footing or through mutual consent, His Holiness the Dalai Lama-for the sake of the mutual benefit of the Tibetan and Chinese peoples-made all possible efforts to achieve a peaceful settlement with the Chinese government for eight years since 1951. Even after His Holiness the Dalai Lama and the Kashag arrived in the Lokha region from Lhasa in 1959, he continued his efforts to achieve a negotiated settlement with the Chinese military officials. His attempts to abide by the terms of the 17-Point Agreement are analogous to the Middle-Way Approach. Unfortunately, the Chinese army unleashed a harsh military crackdown in Lhasa, Tibet's capital, and this convinced His Holiness the Dalai Lama that his hope for co-existence with the Chinese government was no longer possible. Under the circumstances, he had no other option but to seek refuge in India and work in exile for the freedom and happiness of all the Tibetan people.

Soon after his arrival in Tezpur, India, His Holiness the Dalai Lama issued a statement on 18 April 1959, explaining that the 17-Point Agreement was signed under duress and that the Chinese government had deliberately violated the terms of the Agreement. Thus from that day onwards, he declared that the agreement would be considered null and void, and he would strive for the restoration of Tibet's independence. Since then until 1979, the Central Tibetan Administration and the Tibetan people adopted a policy of seeking independence for Tibet. However, the world in general has become increasingly interdependent politically, militarily and economically. Consequently, great changes have been taking place in the independent status of countries and nationalities. In China also, changes will certainly take place and a time will come for both sides to engage in actual negotiations. Therefore, His Holiness the Dalai Lama has believed for a long time that in order to resolve the Tibetan issue through negotiations, it is more beneficial to change the policy of restoring Tibetan independence to an approach that offers mutual benefits to China as well as to Tibet.

C. The Middle-Way Approach was not Formulated Suddenly
Although this approach occurred to His Holiness the Dalai Lama a long time ago, he did not decide it arbitrarily or thrust it upon others. Since the early 1970s, he held a series of discussions on this issue with, and solicited suggestions from, the Chairperson and Vice-Chairperson of the Assembly of Tibetan People's Deputies, the Kashag and many scholarly and experienced people. Particularly in 1979, the late Chinese paramount leader, Deng Xiaoping's proposal to His Holiness the Dalai Lama that "except independence, all other issues can be resolved through negotiations", was very much in agreement with His Holiness the Dalai Lama's long-held belief of finding a mutually-beneficial solution. Immediately, His Holiness the Dalai Lama gave a favourable response by agreeing to undertake negotiations and decided to change the policy of restoring Tibet's independence to that of the Middle-Way Approach. This decision was again taken after a due process of consultations with the then Assembly of Tibetan People's Deputies, the Kashag and many scholarly and experienced people. Therefore, this Approach is not something that has emerged all of a sudden; it has a definite history of evolution.

D. The Middle-Way Approach was Adopted Democratically
Since the decision to pursue the Middle-Way Approach, and before His Holiness the Dalai Lama issued a statement in the European parliament in Strasbourg on 15 June 1988-which formed the basis of our negotiations as to what kind of autonomy was needed by the Tibetan people-a four-day special conference was organised in Dharamsala from 6 June 1988. This conference was attended by the members of the Assembly of Tibetan People's Deputies and the Kashag, public servants, all the Tibetan settlement officers and the members of the local Tibetan Assemblies, representatives from the Tibetan NGOs, newly-arrived Tibetans and special invitees. They held extensive discussions on the text of the proposal and finally endorsed it unanimously.

Since the Chinese government did not respond positively to the proposal, His Holiness the Dalai Lama again proposed in 1996 and 1997 that the Tibetan people should decide on the best possible way of realizing the cause of Tibet through a referendum. Accordingly, a preliminary opinion poll was conducted in which more than 64% of the total opinion letters received expressed that there was no need to hold a referendum, and that they would support the Middle-Way Approach, or whatever decisions His Holiness the Dalai Lama takes from time to time, in accordance with the changing political situation in China and the world at large. To this effect, the Assembly of Tibetan People's Deputies adopted a unanimous resolution on 18 September 1997 and informed His Holiness the Dalai Lama. Responding to this, His Holiness the Dalai Lama said in his 10 March statement of 1998: "...Last year, we conducted an opinion poll of the Tibetans in exile and collected suggestions from Tibet wherever possible on the proposed referendum, by which the Tibetan people were to determine the future course of our freedom struggle to their full satisfaction. Based on the outcome of this poll and suggestions from Tibet, the Assembly of Tibetan People's Deputies, our parliament in exile, passed a resolution empowering me to continue to use my discretion on the matter without seeking recourse to a referendum. I wish to thank the people of Tibet for the tremendous trust, confidence and hope they place in me. I continue to believe that my "Middle-Way Approach" is the most realistic and pragmatic course to resolve the issue of Tibet peacefully. This approach meets the vital needs of the Tibetan people while ensuring the unity and stability of the People's Republic of China. I will, therefore, continue to pursue this course of approach with full commitment and make earnest efforts to reach out to the Chinese leadership..." This policy was, hence, adopted taking into account the opinion of the Tibetan people and a unanimous resolution passed by the Assembly of Tibetan People's Deputies.

E. Important Components of the Middle-Way Approach
Without seeking independence for Tibet, the Central Tibetan Administration strives for the creation of a political entity comprising the three traditional provinces of Tibet; Such an entity should enjoy a status of genuine national regional autonomy; This autonomy should be governed by the popularly-elected legislature and executive through a democratic process and should have an independent judicial system; As soon as the above status is agreed upon by the Chinese government, Tibet would not seek separation from, and remain within, the People's Republic of China; Until the time Tibet is transformed into a zone of peace and non-violence, the Chinese government can keep a limited number of armed forces in Tibet for its protection; The Central Government of the People's Republic of China has the responsibility for the political aspects of Tibet's international relations and defense, whereas the Tibetan people should manage all other affairs pertaining to Tibet, such as religion and culture, education, economy, health, ecological and environmental protection; The Chinese government should stop its policy of human rights violations in Tibet and the transfer of Chinese population into Tibetan areas; To resolve the issue of Tibet, His Holiness the Dalai Lama shall take the main responsibility of sincerely pursuing negotiations and reconciliation with the Chinese government.

F. Special Characteristics of the Middle-Way Approach
Considering the fact that the unity and co-existence between the Tibetan and Chinese peoples is more important than the political requirements of the Tibetan people, His Holiness the Dalai Lama has pursued a mutually-beneficial Middle-Way policy, which is a great political step forward. Irrespective of population size, economy or military strength, the equality of nationalities means that all nationalities can co-exist on an equal footing, without any discrimination based on one nationality being superior or better than the other. As such, it is an indispensable criterion for ensuring unity among the nationalities. If the Tibetan and Chinese peoples can co-exist on an equal footing, this will serve as the basis for guaranteeing the unity of nationalities, social stability and territorial integrity of the People's Republic of China, which are of paramount importance to China. Therefore, the special characteristic of the Middle-Way Approach is that it can achieve peace through non-violence, mutual benefit, unity of nationalities and social stability.

From DalaiLama.com

Accept Buddha's Teaching Only After Proper Analysis

His Holiness the Dalai Lama has returned to Dharamsala from Ladakh after giving a teaching to local Buddhists on the fundamental precepts and philosophical underpinnings of all the schools of Tibetan Buddhism. He said: ‘'the four traditional schools of Buddhism in Tibet may superficially seem to differ in the way they explain the [Buddhist] view, but ultimately what they refer to is the same [thing]''.

The Tibetan spiritual leader spent four days in Ladakh, a region in Northern India sometime called ‘little Tibet' due to its strong linguistic, cultural and religious ties with Tibet, and, as he has does many times in the past, His Holiness stressed the importance of the authenticity of Buddhist teachings, and being true to the historical Buddha's words.

He stressed, "In fact the Buddha counseled his followers to examine what he taught and to adopt it only if they felt it was worthwhile, not simply out of respect for him''.

On the second day of the teachings His Holiness talked of Dolgyal (or Shugden). He said that he stopped propitiating the spirit many years ago after extensive investigations had revealed it was improper to do so.

His Holiness encapsulated his thinking on the subject of Dolgyal by saying, "anyone who has kept up the practice of Dolgyal out of ignorance should not have any fear about giving it up if they heed his advice.

On the other hand, he said, whatever fierce spirit you choose is up to you, all His Holiness asks is that such persons do not take vows or empowerments from him.''

Turning to other themes, he reiterated his long standing conviction that Buddhism must not just rely on tradition and handed down conventions based on out dated thinking. For example, in reply to some Korean Buddhists a few years His Holiness said, ‘'that he didn't think the Buddha appeared in the world to give cosmic measurements, but to show the way to liberation from cyclic existence''.

Moreover, the pertinent point he made was that if you take refuge in the three Jewels of Buddhism-The Buddha, Sangha and Dharma- it is because you have consciously tried to "overcome all faults and [ripen] all qualities''.

Cultivating Compassion

On the third day, in order to cultivate compassion, and altruism, His Holiness said that an altruistic attitude-to all living beings-is essential if we wish to achieve Buddhahood. His Holiness went through important Buddhist initiations with the congregation for instance the ‘rite to aspire to develop Boddhichitta'. Boddhichitta: meaning the awakened mind that strives for compassion and solidarity with all humans and all other sentient beings.

On the fourth and final day His Holiness the Dalai Lama gave the long life empowerment associated with White Tara (a female deity in Tibetan Buddhism), and symbolically, she is regarded as the feminine aspect of Avalokitesvara.

Amongst other things, His Holiness the 14th Dalai Lama went onto discuss the importance of religious tolerance in all parts of the world-not least within the different Tibetan Buddhist traditions and his hope that current tolerance would prevail everywhere.

Finally, His Holiness thanked the congregation and the organizers for making his visit a successful one. His Holiness then conferred the long life empowerment of White Tara and subsequent prayers were conducted in relation to White Tara for his long life. At one point in proceedings, after the sun had come out, he stopped to remark:

"The 13th Dalai Lama was once giving a teaching at Norbulingka on a very hot day and there are reports that you could tell who had attended them by their sunburnt faces. It looks like it'll be the same today."

By Mark Kernan, Tibet Post International  - August 17, 2012

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

Serve the World by Sharing Ahimsa: His Holiness the Dalai Lama

New Delhi, India, 6 December 2013: - After a tortuous drive through morning Delhi traffic, His Holiness the Dalai Lama visited Vasant Valley School in the south of the city. His Holiness was greeted and escorted to the stage of an amphitheater within the grounds where expectant students and staff awaited them. Following a brief introduction by Director Arun Kapur, His Holiness spoke.

"Hello, good morning, elder and younger brothers and sisters. I'm always happy to meet young people, because it makes me feel younger too. We older people have mostly already done our work, but you young people are just at the beginning of your time, making preparations for a happy life."

He talked about how he sometimes calls himself a son of India because his brain is informed by Nalanda thought and his body has long been nourished by Indian rice, dal and chapatis. As far as Buddhism is concerned, it involves training the mind. In order to do that you have to become familiar with the mind and emotions and ancient Indian psychology is able to fill the gap that reflects something missing from modern life.

Ahimsa, or non-violence, His Holiness explained, is an ancient idea that is relevant right now. Every day we hear reports of violence. The gang rape that caught public attention earlier in the year was about men with no values, no sense of caring for other people.

It's clear that if one has inner peace and concern for others' well-being, one cannot do them any harm. Related to this is corruption, which has become like a cancer afflicting the whole world. The opposite of this is self-discipline, taking account of the short and long term consequences of one's actions. In this context, developing a warm heart, a compassionate heart, is the best way to fulfil one's own and others' interests.

On the topic of peace amidst differences, he said, "India has a marvelous, longstanding tradition of inter-religious harmony. You are a living example that it is possible for different religions to live side by side. This is not only a treasure for India, but something you can contribute to the wider world. The sense of ahimsa or non-violence that Gandhi made so well-known is another such treasure...we need you to serve the world by sharing ahimsa and religious harmony."

He concluded, "In the normal run of things to export you have to increase production, so who will produce the ahimsa and religious harmony for export? It'll have to be young people like all of you. This is an example of the opportunity you have to create a better world."

From The Tibet Post International - original link: http://www.thetibetpost.com/en/features/education-and-society/3774-serve-the-world-by-sharing-ahimsa-his-holiness-the-dalai-lama

Dalai Lama Chats with Scientists in Tokyo

DHARAMSHALA, November 18: The Tibetan spiritual leader His Holiness the Dalai Lama who is currently in Japan took part in a dialogue with Japanese scientists on ‘Universe, Life and Education’ in Tokyo. The Tibetan leader was escorted into the hall by the Abbot of Koyasan, headquarters of the Shingon school of Japanese Buddhism.

The Tibetan leader said that everybody has the capability to attain what Buddha has achieved but that we must bring it to fruition through our own efforts. "Buddha nature is our subtle mind and mind is perfected by employing the mind.

He also said that in order to understand the way our brains behave, we have to study our emotions and their effects.

“In the past, it seemed as though science and spirituality were opposed to each other. However, it’s not a useful division to maintain, because the one tradition deals with knowledge of the material world and the other with the inner world of the mind; we need to know about both,” he added.

The 78-year-old Tibetan Nobel laureate further noted that the Buddha’s advice to his followers not to accept what he said at face value, but to experiment with it, to examine and investigate it, contains a healthy skepticism in common with a scientific approach.

Asked how His Holiness would summarize Buddhism, he answered, “All major religions carry the same message about seeking to live a happy life. What is unique about Buddhism is that not only is there no concept of a creator, but also no concept of an inherently existent self. Its basic philosophical view is that all things are interdependent, that they come about in dependence on other factors, and its conduct, non-violence, is of universal benefit.”

Scientists present at the dialogue also spoke on various topics and gave their presentations. Moriya Okano, Director of the Samgraha Institute for Educational, Psychological and Spiritual Studies spoke about cosmos therapy; Susumu Sakurai, a Master of Science at Tokyo Institute of Technology gave a presentation about Mathematics in relation to humanity; Akiko Katsumata, Assistant Professor at Suzuka spoke on the importance and educational value of putting yourself in someone else’s place.

Original link: http://www.phayul.com/news/article.aspx?id=34246

Dalai Lama: Seek Riches & You'll Never be Satisfied

In a pair of thoughtful, meditative sessions in Louisville, the spiritual leader urged love above all.

Peter Smith, The (Louisville, Ky.) Courier-Journal, 5-20-13

The Dalai Lama's second day in Louisville started on a solemn and contemplative note as he began two sessions of teachings at the KFC Yum! Center on Monday morning.

The stage filled with monks and nuns sitting cross-legged in straight-backed postures, their robes of various shades reflecting a diverse group of Buddhist ethnic and spiritual traditions. Tibetan monks chanted Buddhist sacred texts in deep, rhythmic tones, which gradually transitioned to a contemplative solo electric cello performance by Michael Fitzpatrick.

The spiritual leader of Tibetan Buddhists sat cross-legged on a custom-made throne, indicating his status as teacher, beneath a large tapestry illustrating the Buddha and other sacred figures.

Whereas Sunday's gathering at the Yum! Center had more of a celebratory feel and involved a general call for people of all faiths to work toward compassion and peace, Monday's gathering was quieter and had a more specific focus on Buddhism.

The Dalai Lama mixed in laughter and simple lessons along with more in-depth instruction on Buddhist concepts of enlightenment and techniques of meditation. He spoke at times through a translator and at others in his own broken English.

"So, now completed," he said at the end of two long sessions, during which fatigue began to show on some audience members' faces but not on that of the 77-year-old Dalai Lama. "I am hopeful not very tired."

While his direct spiritual authority extends only to Tibetan Buddhism — just one branch among many in the religion — his talk drew many from other ethnic and philosophical traditions. Representatives of Chinese, Thai, Vietnamese and other branches were on stage.

An estimated 7,000 attended. David Nguyen of California was particularly impressed that a religious leader would be so tolerant of other religions, "how they all get the point across but through different methods."

Magnolia Grove Monastery in Mississippi, home to monks and nuns following in the tradition of Vietnamese Buddhist teacher and author Thich Nhat Hanh, sent a vanload of residents on the seven-hour trip to Louisville.

Abbot Billy Hoang said the Dalai Lama's talk encouraged the group in its goal to "bring mindfulness and peace for everyone."

The title of the Dalai Lama's talk was "Atisha's Lamp for the Path to Enlightenment," a teaching dating back to Tibet.

But before delving into the topic, the Dalai Lama spoke more generally on religion and spirituality, saying people who seek material riches can never be satisfied because they "always want more."

He said any guest to a family's home can sense if there is affection, making it an enjoyable visit even if the family is poor and has little food to offer. And a rich home "cannot produce affection, even if a lot of decoration," he said.

Religions have varying views on such things as whether there is a divine creator, but they share the "same aim, same purpose, to stimulate the practice of love, compassion."

He said he tells audiences in countries that are not traditionally Buddhist that he discourages people from converting to Buddhism, saying it can "create more problems, more confusion. Better to keep one's own tradition."

He said non-Buddhists should take from his talk any lessons that help them grow in compassion, and he urged Buddhists to keep striving in their spiritual practices.

"Through familiarization, gradually it become easier," he said.

He concludes his visit with a talk to students at the Kentucky Center on Tuesday.

See a brief video: http://www.usatoday.com/story/news/2013/05/20/dalai-lama-louisville/2344393/

Medical Advice from the Dalai Lama's Doctor

By Jen Christensen, CNN
December 5, 2012

Atlanta (CNN) -- A young girl bravely stood to ask the Dalai Lama's doctor a question, and he gave her an unusual answer.

Dr. Tsewang Tamdin, a world-renowned expert in Tibetan medicine, visited Emory University in Atlanta on Monday as part of his effort to reach more American medical practitioners. He wants to develop collaborative projects between the Tibetan medicine system, which is more than 2,500 years old, and Western medicine.

The little girl told Tamdin she suffered from asthma. She wanted to know if there was anything in Tibetan medicine that could help her get better.

Tamdin, who spoke through a translator for the hour long lecture, immediately switched to English. In a gentle, almost too-soft tone, he explained what might help.

Inhalers doctors prescribe for asthmatics works well, he said, and told her to continue using one if she does already. The inhaler, though, treats the symptoms only. Tibetan medical practice, he explained, ultimately aims to get to the root cause of the problem.

"While others might consider the holistic practice of Tibetan medicine 'alternative medicine' or a kind of side practice, I would like for others outside of our system to consider the Tibetan healing system full-fledged healing," Tamdin said. "Tibetan medical knowledge has tremendous potential to add to modern medicine."

Dr. Tsewang Tamdin
Tibetan practice teaches that people get sick when a person's physical, psychological and spiritual well-being are out of balance.

To restore balance, Tamdin recommended diet and exercise changes for the girl. He encouraged her to get proper rest and to get exercise that encouraged deep breathing, such as skipping or cycling.

He also suggested eating three or four white raisins a day. There is a property in the fruit that helps breathing, he said. But perhaps the biggest sacrifice for a child was his advice to avoid cold foods -- particularly, he said, ice cream.

Another patient who came to him with asthma symptoms would get a completely different diagnosis, Tamdin said. Each patient's disease is treated differently from the next. That's in large part because traditional Tibetan medicine is grounded in Buddhist philosophy. In his training to become a physician, Tamdin also studied Buddhist tradition and astrology.

American and Tibetan doctors have some practices in common. If Tamdin were to have a longer consultation with the girl, he said he would perform familiar diagnostic tests. He would examine her urine sample and take her pulse, but he also would ask questions that would be the more familiar terrain of a psychologist. He tries to find out if a person is angry or anxious or if someone is becoming too self-centered.

The Dalai Lama
"Tibetans believe in our interconnectedness," said Geshe Lobsang Negi, a former monk who is now director of the Emory-Tibet partnership. "When we lose that perspective -- that we are a kind of little speck that is infinitely connected with the rest of the world -- when we see ourselves as the solid, fixed, all-important center of the universe, we call that ignorance, and that means we are vulnerable to illness."

This whole person approach to Tibetan medicine is being analyzed by a number of research studies in the United States. An NIH-funded study is examining the impact that compassion meditation can have on alleviating depression.

Compassion meditation is a Tibetan Buddhist mind training that asks a person to examine why they feel a certain way about someone and then to develop feelings of love and empathy for a number of people that will grow with more practice to include even people they normally dislike.

Studies have shown the medical effectiveness of meditation overall. A 2003 study of mindfulness-based meditation showed enhanced antibody production after someone receives a flu vaccine. Another study from that same year found cancer patients who were trained in mindfulness-based stress reduction showed a boost in their immune system.

And a study this year from Carnegie Mellon University showed mindfulness-based meditation has a far-reaching influence on both psychological and physical health. Mindfulness means being present and in the moment, and observing in a nonjudgmental way.

Negi's 2008 study of compassion meditation showed a reduction in stress-induced immune and behavioral responses. Several other studies under way are looking at the impact of Tibetan treatments on certain viral illnesses and on hepatitis.

Tamdin believes ignorance is at the root cause of all illness.

"If you think about this, it makes sense," Negi said. "For instance, if you believe you are the center of the universe and someone has something you want, you may become jealous and believe you deserve what that person has."

"You may become so jealous," he added, "you don't sleep at night and you will be stressed. Medical tests have shown there is a biochemical change in your body created by a release of a stress hormone. In Tibetan medicine, it is important to recognize the role the mind can play on our own physical well-being."

Tamdin said that modern medicine treats symptoms, but said a patient will never get better if they fail to attend to psychological issues.

"If one does not gain this understanding of selflessness, they won't be able to overcome their ignorance," he said. "One way to look at it is to watch the bird and its shadow. It may fly and fly high into the sky, but it continues to leave a shadow on the surface of Earth. As long as you have ignorance within you -- even though you are enjoying good health -- there is always a shadow of sickness falling upon you. From this ignorance arises three mental poisons: attachment, hatred and delusion." All those will affect energy, he said.

In addition to actual medicine and dietary changes, a Tibetan doctor may also prescribe the patient practice more kindness and compassion toward others -- or that they practice more compassion meditation.

Western medicine is reluctant to accept the Tibetan medical idea that some unexplained illnesses may ultimately be caused by someone's karma or even by evil spirits. The language Tibetan doctors use to suggest that good health is based on the balance of bile, phlegm and wind may seem a little too foreign to modern medicine practitioners.

But the holistic approach to a patient's health -- treatments that involve diet, behavior, prescription of medicine and contemplative practices -- may continue to appeal to physicians after they see demonstrated proof that these kind of therapies work.

"The Tibetan tradition has evolved over 2,500 years," Negi said. "It has a rich tradition that has helped the health of people for many many years.

"His holiness the Dalai Lama was the first to say that these things we believe in should be subjected to scientific tools so we could better understand the human condition overall and help us to better deal with the situation of our own well-being."