Global Peace through Compassion The Dalai Lama The MCI Center November 13, 2005

Transcription

1 Global Peace through Compassion The Dalai Lama The MCI Center November 13, 2005 Note: this transcript attempts to produce a readable, coherent reproduction of the content of the Dalai Lama s speech. In situations where he repeated himself while searching for a word, or used a grammatically incorrect tense or form of a word, I have tried to note this (with brackets) while filling in the correct word/form of the word/phrase. You will also note that some sections have many brackets and seem repetitive, while some seem erudite and succinct. This dichotomy is a reflection of the difference between the English spoken by the Dalai Lama and the English spoken by the translator Thubten Jinpa, who on occasion translated whole sentences that the Dalai Lama had spoken in Tibetan. Paul Kittredge, transcriber Brothers and sisters and particularly the representatives of the communities of the Himalayan- Asian region, many of which share the same culture of Tibetan Buddhism and also representatives of the Uyghur people (which in Tibetan we refer to as Li-Yu, and in modern English they are referred to as the East Turkestan people). It is a great pleasure for me to have this opportunity to share this time together with you today and I would like to express my deep appreciation for all who have been involved in making this possible. And I would like to express specially my deep thanks to all of those who have worked hard in organizing this event I m sure you have spent many hours and also put a lot of effort, with great difficulty. At the beginning, I want to share our common experiences with those people who not only physically close with Tibet, but also spiritually very close. That is on the southern side all Himalayan regions, and then to the north Mongolia, Inner Mongolia, Outer Mongolia or Republic [of] Mongolia, then in the Russian Republic Kalmykia, Buryat, Tuva, and some Buddhist communities in Okinsky. So, through centuries we shared the same spirituality. And, including Tibet, Mongols and also Uyghur people in the past century experienced a lot of difficulties. Tibet and Inner Mongolia and the Uyghur are still facing a difficult period. So naturally people from these regions are almost like twin brothers and sisters and we have, sort of, similar experiences. Of course, those people who are Indian or [from] the Southern Himalayan region enjoy complete freedom. So sometimes we may feel a little jealousy [he laughs]. We lost our own freedom, and [I] even lost [my] own country as a refugee. But we all in spite (I think) of the different political situations, we all remain as one community (or group) sharing the same spirituality. Of course the Uyghur brothers and sisters, all though they are in the East Turkestan province, there are small Buddhist communities also there, but the majority of the Uyghur people are Muslim (and some Kazaks - these people are Muslim). But because of these century-old relations - and previously in that area also once [the] Buddha dharma flourished - so emotionally [there is] some kind of very close feeling. So, I really want [them to know] our good feeling[s].

2 Global Peace through Compassion by The Dalai Lama MCI Center Nov. 13, Then also, I think, it is good in the eyes of our American friends as a group to show you all [our] different customs. Although, most of the people [who greeted him] [are] Nepalese, they wear Tibetan dress, not, I think, their native dress [he laughs]! So you may find it difficult to differentiate. In any way, I really enjoy[ed it]. The one [Terre Blair] who was introducing the various members of the communities from the Trans-Himalayan region, she did a beautiful job as well. Congresswoman Nancy Pelosi, I have known her for a long time, has always been a great friend of myself personally and of Tibet. I would like to take the opportunity to thank her for the introduction. Although every hour [my] longtime friends are now getting older, [and I am] also getting older, our friendships never change, [they] even sometimes [become] stronger, [which] I very much appreciate. So therefore I consider these friends [as] truly genuine friends. Whether our situation goes this way [hand gesture up] or this way [hand gesture down], [there is] no change. That is really marvelous. So I very much appreciate [it]. And furthermore, as I mentioned earlier, we are still passing through [a] difficult period, so your support [and] your friendship is something [that is] very very important for us. Thank you! Then certainly, I think [there are] many many new faces these are our new friends. I think as the time passes, [the] awareness of Tibet, [the] awareness of the just cause of Tibet, and also [the] awareness about Tibetan ancient culture, heritage [and] spirituality [is] (I think) now growing. As a result, more and more people are showing a genuine sympathy, a genuine concern, and a spirit of solidarity. Particularly among the Chinese, not only outside but also in mainland China. Now more and more Chinese [are] showing [a] genuine interest [in] Tibetan culture, Tibetan spirituality. With that, a number of Chinese [are] now really showing their genuine concern towards Tibet and many of them showed us their solidarity. So this is, I think, a very very hopeful sign. In any case, a nation, any nation, no matter what [the] temporary situation, people always remain as a people. So ultimately, the people are thinking, people have the [final say] of what direction they will go. So therefore, I very much appreciate more and more Chinese now genuinely showing their interest and their sympathy. I really appreciate it. So, I just want to inform you, then, about my talk. I think at the beginning I want to (though I think many of you may already know, but I think some may not) [share with you] my thinking, my basic thinking. I have 3 commitments. The number one commitment [is] as a human being, as one of 6 billion human beings. [We] are part of humanity, I am part of humanity, so each individual s future depends on humanity s future. Therefore, naturally, we have to [have] a sense of concern about humanity. So [with] that motivation, my number one commitment is promotion of human values. Because a happier, peaceful future [depends greatly] on our own behavior. Look, [there are] a lot of problems. Certainly some problems are due to natural disasters - that we cannot avoid. Even there [, though,] I think human behavior (according to some specialists)

3 Global Peace through Compassion by The Dalai Lama MCI Center Nov. 13, [has] some connection. Like these weather conditions we saw. Then, obviously, many of the problems which we are facing today [are] actually man-made problems. In that respect, I think if our attitude [and] behavior changed, these man-made problems (if not eliminated completely) [would] certainly [be] reduced or minimized. There is no doubt. So [in] every human action, the motivation is [unintelligible]. So, compassionate motivation, I believe, brings a happier future. So, compassion I consider one of the important human values. So therefore, promotion of human values is number one. That usually I call secular[ly] - not ethics on the basis of religious faith, but irrespective of whether [an individual is a] believer or non-believer. So when we speak about the fundamental ethical values and the actions that are based upon these, we are talking about a level of understanding of human behavior that is not confined to religious faith but goes across the division of believers and non-believers. Then, [the] second commitment is the promotion of religious harmony. Here, I m speaking or making an effort as one believer, as a Buddhist believer. It [is] quite clear [that] one way various different religious traditions have very important roles [is] for bringing inner peace [and] inner value to millions of people. Even [in the] 21 st century, still I believe various religious traditions have, I think, great potential to make good contributions [to] humanity s welfare. And then, at the same time, religious faith also sometimes creates some problems. So, if religions create only problems, then I think (from the Buddhist viewpoint) we should have [the] right to abandon religion. But, as I mentioned earlier, religions [if] practiced properly, [really are greatly] beneficial. Given that the great religions of the world continue to serve the wellbeing of so many millions of people, [and] at the same time, often, the religious diversity also serves as a basis for conflict in human society, the challenge now is: how can we find a method whereby we can continue to retain the positive benefits of religious diversity, yet at the same time prevent the negative excesses which arise as the basis of this division? So, here, I think one problem is the concept of one truth, one religion, and the concept of several truths, several religions. These two things look [and] appear contradictory. [But] both are very relevant. So, now, how [do we] overcome this contradiction? I think religion [is] like medicine. [Depending on] the [illness], you need different medicine[s]. Similarly, I think [that] [when you consider] different people, people who have different mental dispositions, [we] need several truths, several religions. Therefore, automatically, each religion carries some truth, so several truths [are] there. Now, in terms of [an] individual, if you believe all these traditions, then your mind will [be] confuse[d]. Some say there is [a] God (creator), some say no. Some there is [a] soul, some say no. Some say there is [a] next life, some say no. Ah, very difficult! So, therefore, according [to] one s own mental disposition, you have to follow [only] one tradition. So, in the terms of [an] individual, the concept of One truth, One religion [is] very relevant, [is] necessary, in order to have a single-pointed faith in one s path. [You] need the concept of One truth, One religion.

4 Global Peace through Compassion by The Dalai Lama MCI Center Nov. 13, But that does not mean you [should] forget about your respect towards other traditions, no. Faith and respect [are] two separate things [Audience applauds]. Faith [is] one form [of] tradition. With belief, with faith, implement or practice as much as you can. Respect is concerned with the awareness, the value, the benefit not only today, but the past several centuries, [the] present, [the] future. I think several millions of people get immense benefit [from this respect]. But that s obvious. I m Buddhist. I can see the value of Christianity, [of] Islam, [of] Judaism, and so on. Millions of people get immense inspiration from [their] one form of tradition. Therefore, there [are] genuine reasons to respect, to appreciate, to admire [one form of tradition]. So therefore, in the individual case (as far as faith is concerned), One truth, One religion, but [in the] meantime, accept [and] understand [that there are] several truths, several religions, and [have] respect [for that]. So, that is the way to overcome this contradiction. [Audience applauds] [I want] to share [with] those believers [that] once we accept any religion we should be serious and sincere [about that religion]. Among Tibetan Buddhists also, some just use a Buddhist name, and I think that some [may] believe themselves as genuine Buddhists, but [still do] all sorts of things. But that s not genuine, not very serious. I think [people] including myself [tend to] preach [to] other people Don t do negative things but I myself [don t] much care. That is not sincere, [is] it? For example, I teach, [to] always express contentment. But if I let all my desire[s out], I think one [good] test [was] that occasionally in the past I like[d] shopping centers. [They have] a lot of different article[s, different] things, really beautiful. So when I go these area[s] I desire - Oh I want this, I want that, I want that. Then [I] ask myself [do] you really need that? The answer is no. And I already have [enough things] so [there is] no need. That kind of thing is a thought process. So even the person who really believes contentment is important [still has desires]. So therefore, if you are serious enough about one form of tradition, then when greed [is] about to come, think about contentment, simplicity. When [you are] about to meet your enemy or someone who you do not like, [at] that time think about tolerance, forgiveness. Some [of] my Christian friends usually [say that a] very practical method, one important practical method, is when you face your (so-called) enemy, then think [of] your enemy in the image of God. [That] outlook [will] immediately reduce your anger, your hatred. So that s the real practice. So, we should be (once we accept religion) sincere and serious and must implement what [our] own tradition say[s], [we] must carry [that] in our daily life. [Non-believers], even [those] people I think who may hate any religion [that] doesn t matter, [as long as they feel happy, ok. But, as I mentioned earlier, our values, basic values, these are, in order to be [a] happy person, these basic values [cannot be forgotten], very important. [As] I mentioned earlier, even those non-believers I think should not neglect [their] inner values. So, there are different traditions, [and] if you look carefully [at them they] all carry [the] same message [a] message of love, compassion, forgiveness, tolerance, contentment and self discipline. So, in spite [of] different philosophical approach, different philosophical views, [the] practical side[s of religion are] all more or less the same.

5 Global Peace through Compassion by The Dalai Lama MCI Center Nov. 13, And then also, I think usually these people have the desire, [they] want [the] best thing. So, if someone ask[s] among the religions, which is best? (I think many people want to ask that question). So the answer, you cannot say this one, this particular one is best. I normally tell people that the question What is the best religion? is in some sense a meaningless question because the goodness or the badness of a religion can only be judged in context to a particular situation. A good analogy here is the situation of medicine. If you were to ask someone What is the best medicine? that question has no meaning. You can only speak about a particular medicine being best in the context of a particular illness. So independent of the illness, you can not speak of a particular medicine being best. So, [with] certain illness[es], one medicine [is] best. Similarly, according [to the] individual mental disposition, [certain] religions [are] best ([where] best means most effective). [Here is an] example: a person whose mental disposition is such [that they believe] the concept there is Creator, there is absolute being, [on whom] all creatures depend. That concept really [is a] powerful method to transform [such a] person for good. Say you are [such] a [person]. Ultimately, your future depends on [your] creator. [The] creator wants you [to be a] more loving kind of person. With [that faith you] then try to be a more warm-hearted person. So to such [a] person, [a] theistic religion is most suitable, [a] theistic sort of religion is best. [For] another [type of person] there is no central authority or central absolute, but each individual ha[s] full responsibility, [so] everything depend[s] on your own shoulder. That way of approach has an effect [for] that [type of] person. Everything depend[s] on my own sort of behavior or on my self. Therefore, if I [have] done something wrong, then [I have to face the consequences]. I cannot blame another. That kind of approach [is more suitable] to certain people. For that person the non-theistic religion is most effective, [the] non-theistic religion is best. So just as in the case of individual medicines, although we cannot speak about one single medicine being best in a general sense, yet at the same time with relation to a specific illness sometimes you can talk about the expensiveness of different medicines. Similarly, if you look at the worlds great religious traditions, in most of these religions you see two aspects or two dimensions. There [are] the ethical, practical dimensions of that religion and there [are] the metaphysical, philosophical dimensions. Now in the domain of the philosophy, there might be [a] great deal of diversity. Some religions might have a much more complex philosophy, some have less. So although we could see this great diversity in the realm of metaphysics and theology and philosophy, [again] we cannot talk about which one is the best so far as the religion s effectiveness is concerned. So therefore we could say What matters is the conclusion of these different philosophical approaches, and when it comes to the conclusion, all religions converge on the primary teachings of ethical discipline. So I think because of [some] similar practices [and] similar essential messages, some [of] my Christian friends consider me [a] good Christian. [F]or example, [there was] one occasion in Australia, [a] public talk. At the beginning [a] Christian minister introduced me [and] expressed [that] he consider[s] me [a] good Christian. [O]f course, theoretically speaking I m not Christian. There [are] big differences. But as far as practical [values like] [being] loving, kindness,

6 Global Peace through Compassion by The Dalai Lama MCI Center Nov. 13, forgiveness, tolerance, simplicity, contentment: these things [are] the same message. Therefore from that angle they can consider me as a Christian, and perhaps I can consider him as a Buddhist. There [are] philosophical differences, some [of which] are fundamental differences, but that s not important. [What is] important is [the] practical message. There, [we] all are [the] same. So therefore, we can develop genuine respect [for] other religions on the basis of [a] clear awareness [of similar values]. And [with] different philosophies, there is difference, but we need different way[s] of approach. So once we have that kind of recognition, then when we [see a] different philosophical sort of view, then we feel wonderful, [that we as] humanity need that. So that kind of outlook will emerge. So that s my second commitment, [the] promotion of religious harmony. That [is] also part of global peace. Because in the past, as well as today, sometimes some problems [in the world are] due to difference of religious faiths. Then [the] third commitment is about Tibet[ s] problems. So now today, here today, regarding the first commitment: I always stress the importance [of the fact that] genuine lasting world peace [can come about] only through inner peace. Inner peace has to start from [the] individual. I think ultimately the genuine compassionate sort of attitude [creates the] genuine lasting works [that] peace can achieve. But that take[s] time. It is possible. So therefore we should have [a] clear vision [, a] clear target, a really big human family, full of affection, full of compassion. In order to reach that, in order to materialize such a vision, we need various efforts or methods. [The] first I usually call internal disarmament. [It] try[s] to develop [a] clear awareness about our inner world, particularly [our] emotional world. Among the emotions there are harmful emotions [and] positive emotions. Usually I think our mistake is we just take every emotion [as] part of our mind, part of our nature. The problem is normally we don t really pay much attention, and just take them for granted as being part of our nature. So we [are] negligent about these inner values. Therefore, I think [it is] very very important to look inward more closely. Then within these emotions, such as hatred, anger, jealousy, these are destructive emotions. Not only [do they] bring some trouble among our own community, but also [by] destroy[ing] one s own sense of well being [or] health. So obviously [if] some of these emotions constantly develop, [we] then immediately lose our sleep, our digestion, our peace of mind. Through that way our blood pressure increase[s], all these negative things happen. So therefore, make sure [none] of these emotions are destructive. One could say that almost as part of a natural law, wherever there are destructive forces, there also are antidotes to those forces. So [a] sense of closeness, [a] sense of affection, [of] concern, [of] care, these have opposite[s]. These [are] also not created by religious faith but by nature. The seed of these things [are] by nature there. I think in order to survive our life, these different emotions are necessary. So, I mean if you look at the functions and role of these emotions from a naturalistic point of view, one could say that the role of emotion families such as attachment and so on is to really bring the conditions that are desirable towards oneself, gather the conditions; and emotions such as anger and hostility and hatred that belong to that family, really function to expel and prevent those obstacles and

7 Global Peace through Compassion by The Dalai Lama MCI Center Nov. 13, conditions that obstruct us. So actually I think that on a closer level, it looks [like] these emotions are something necessary to survive. [W]e are human beings, we have this marvelous intelligence, now [we must] try to investigate [a] more deeper level. Then we [will be able to] see these negative, destructive emotions that are harmful And also [attachment]. Extreme desire or extreme self-centeredness, if we investigate [deeper], these [are] also destructive. Why? [When] these emotions develop, then we can t see the reality. Experientially, when you examine strong emotions such as attachment, anger, hostility, and so on, when they arise you will notice that they have a tendency to obscure our vision of reality and not only that but also they tend to follow after a strong mental projection - there s a tendency to exaggerate whatever the object may be of the focus. So when these negative emotions develop fully, we can t see the reality. So under [those] circumstances, whatever method [we adopt], whether to expel or bring together, the method [becomes an] unrealistic method. Usually [this causes] more trouble. These strong emotions [are] based on ignorance, therefore [they] become destructive. Given that, as human beings, we do need to find ways of gathering the positive conditions to [ourselves], and some way of dealing with the adversities, the question then is can we find any other methods without resorting to these negative emotions of strong attachment and anger? Now here I think the positive emotion[s] such as [a] sense of compassion [and] genuine compassion [are] not based on ignorance. In order to know that compassion which [is] not based on ignorance, I think we need [different levels] of compassion. So we need to be able to differentiate between different types of affection or compassion (for example). The compassion that we feel for someone who is very close to us; that may be mixed with attachment, [so it] may not be true compassion. So that is [a] biased [compassion]. Genuine compassion should be unbiased. [If there is an] animal or article which appears nice to us, then on that basis develop some kind of closeness feeling. The biased one, the ultimate center is [you]. The other one is the sense of concern, on the basis of realization of recognition, that others also have the same right to overcome suffering, and to achieve satisfaction or happiness, regardless [of] their attitude towards [you]. So including your enemy, as far as they are concerned, they are harming [you], so [you] designate [that person] as an enemy. But as far as their own rights as concerned, they also have every right to overcome suffering. Therefore, on that basis you develop [a] sense of concern. That is genuine compassion and [is] unbiased; [it] is actually realistic. So if you examine [this] carefully, you will notice that in that kind of compassion, which is based upon the simple recognition of the other s aspiration to be happy and overcome suffering, and the right they naturally possess, then given that it is not selfreferential, therefore in that kind of emotion, there is no exaggeration of mental projections, because it is based on [a] simple recognition of a fundamental truth of the other s nature. That [is] genuine compassion. So, one could say that this kind of genuine compassion is perhaps much more palpable when we are very small. Of course it may be limited, but when we are in our infancy or our childhood, we don t tend to differentiate others on the basis of whether they are related to [us] or not, whether

8 Global Peace through Compassion by The Dalai Lama MCI Center Nov. 13, they are close to [us] or not. Our response to our fellow human beings is based more on a natural empathy towards others affection. So [this] affection we can cultivate, we can extend through reasoning, though training of [our minds]. And particularly nowadays, scientific research now shows [that] compassion really bring[s] inner strength. One of the interesting scientific findings based upon research on mental training on compassion is that the part of the brain that becomes most active when one is cultivating compassion seems to be also intimately related to that part of the brain which has more responsibility for motor activity, you know, making us move into action. Listening to this new finding, I feel that it makes sense, because when you cultivate genuine compassion and empathy towards others, it brings naturally within you a sense of courage and strength, and when you have that sense of courage and strength, your instinct would be stronger to reach out and help others. So that automatically reduce[s] fear and brings more self-confidence, brings more inner peace. So, [a] more peaceful mind [is] very good for health. So therefore, the practice of compassion or the training of compassion is really beneficial to oneself. [I]n the family, [when] the main person in the family [becomes] more compassionate, then everyone [in the family gets] not only immediate benefit, they also gradually [get the] same similar behavior or attitude. So that s the way to extend to the community. Although [it] take[s] time. I think in [the] modern education system we pay [too] much attention [to] brain development, but not adequate attention [to the] development of inner value[s]. So we need more research work. So the way of promotion of these inner values [is] not through religious prayer, not through religious faith, but through common sense and education of the basis of scientific findings. So, [when] the positive emotions increase, the destructive emotions naturally decrease. That s the way of inner disarmament. Now, external disarmament. [We] also have to think about [the large amount] of weapons. Firstly, nuclear weapons. In the past, [on a] few occasions, during the Cold War, [when the] Soviet Union [was still] there, [when the] East bloc [was still] there, [on a] few occasions I have been on the eastern border, the Eastern German side. So [when I spent nights there, there was a] little fear. If something [went] wrong, then nuclear weapon[s might] fall. [On] another occasion, I was in Japan, [at] Hiroshima and Nagasaki, where [the] atom bomb happen[ed]. At that time, still [were] some old Japanese who [were injured by] nuclear weapons. And also [there was a] small museum there, [with] there was a bundle of needles that had actually melted in the packaging itself. Seeing these things, I really [felt], nuclear weapons [are] awful! [There are still some] nuclear weapons. Although, I think, fortunately, [there is a] good start already talking [about] reduc[ing] these weapons. [That is] very good. But still now, we have to think [about] complete de-nuclearization. (that I can t pronounce!). So, as a step by step, first [the] nuclear weapons, then all those chemical or germ or biological weapons. There are people, particularly scientists, talking [about] these things. I think this is wonderful. Step by step. Eventually our world should be free not only [of] nuclear weapon, but all military forces. So that is the external disarmament. One of the initiatives which are being undertaken by the Nobel laureates as a group [is] to ban the commercial transactions of weapons, arms. So these are I

9 Global Peace through Compassion by The Dalai Lama MCI Center Nov. 13, think wonderful. That is the way to create [a] genuine peaceful family, and that extend[s to a] peaceful community, and [finally a] peaceful society. So I think one advantage, once the society [is] generally more compassionate [and] more peaceful, then generations that come from that society naturally will be gentler, more peaceful. So politicians or business leaders, any leaders, [that] come from [a] society where [there is] too much competition, too much jealousy, too much anger, too much stress, [will] naturally [have] more unrest. So we can t blame these individual leaders. Our whole society is still lacking [something]. We must make every effort on [the] grassroots level, [and then there will be] real hope [for] change. So these are my main suggestions. Wherever I go, I [am always saying] these things. So [that] I want to share with you here, and particularly this day [in the] capitol of the most powerful nation, [I hope that] at least some portion of the people here [are] thinking more on these lines, [and] may make [a] little contribution. So, Thank You!