Brothers and sisters. I am extremely happy to
have this opportunity of speaking with you.
I’m always happy to interact with people,
especially young people because they are a younger
generation. You are I think, the people of the
future, because the future is still, to some
extent, it is in our hands. The past is past
– whether it was a painful experience
or a happy experience – now it has already
disappeared into space and the future is yet
to come, so if we prepare for the future properly
then the future will be a more happy one. If
we neglect or are careless or we plan wrongly,
then the future will be difficult. So therefore
the younger generations or students, you are
the key people.
For many years I always used to say I was part
of the youth but now I no longer say that. Now
I belong to the older people. I belong I think
to the twentieth century, which I think perhaps
was the century of bloodshed. I belong to that
century. So, the older people including myself
are ready to say goodbye to this planet. Still,
anyway, it is of interest for everyone.
So, now about the future of the world. One way,
I think about the increasing population and
also the damage to the environment. Now look
and think about the gap between rich and poor,
on a global level. The northerners are rich
nations and the southerners are poor. Of course
I think Australia and New Zealand economically
belong to the north, geographically they belong
to the south. Something like that I think. So
there is this gap. Look at the Europeans, the
industrialised nations, they have a surplus.
But on the same planet, the same human beings,
with the same desire – for a happy life
away from suffering – in places like Africa
and some areas in Asia and also I think Latin
America, in some cases there is not sufficient
for even the basic daily necessities. Some people
are virtually facing starvation. This is not
only morally wrong, but also practically wrong.
We have to change that. We have to reduce the
gap. Also within nations there is a gap. This
is I think is one of the sources of problems.
It introduces crime, killings and insecurity.
So therefore this we have to change. We have
to make an effort to reduce this.
I think also there is another problem now here.
If the living standards of the southerners are
raised up to the living standards which northerners
are now already enjoying, then there’s
the question of whether the natural resources
are sufficient or not to cope. So this one is
really a serious matter. The populations, particularly
in the poorer countries, the southerners, are
still increasing. So the northerner’s
way of life eventually will fix some problems.
I think the western mentality is that every
year your economy goes up, there’s growth.
Eventually I think one time, one day, the situation
may come when there’s no longer the possibility
of growth. So eventually I think the lifestyle
and the mental attitude has to change. This
is one serious challenge.
Now the reduction of the gap will be accomplished
not by rules and regulations alone. Look at
the socialist countries; they made every effort.
Look at the former Soviet Union, the Peoples
Republic of China and North Korea, you see their
systems are not working. Freedom, I think the
market oriented economy, this driving force,
this has good points, but if we just left the
money matters alone, the market power alone,
this gap between rich and poor would be increasing.
Look at China, the People’s Republic of
China, it is a socialist country but still there’s
a huge gap between rich and poor now coming.
Sometimes when I meet with some wealthy families
who are somewhat spiritually minded, then I
suggest to them that the best way to gain more
spiritual experience is to utilise their wealth
for the poorer section of the people, for education,
for health. In these fields if they help more,
I think that’s one way. Firstly, I think
those individual families also then get some
sort of deeper satisfaction. They made money
and they use the money properly to grow the
whole society. So that also is something we
can call an act of compassion. Here, also I
think in order to reduce the gap one method
or one important factor is a sense of caring
about others, a sense of concern for people’s
difficulties, at a global level or national
level.
Then taking care of the environment, this also
is one big challenge. If I think about the lifestyle
today, it is consumerism. For example, there
are a lot of cars on the street but in them
always just one person. Think or imagine that
situation in India and China. If you combined
those two countries, there are more than two
billion human beings there. So, if like the
Western style, each of the more than two billion
human beings owned one car. It would be unthinkable,
impossible.
So, there is the responsibility for the environment.
One of the reasons is people always want one
more, one more, one more. That is unlimited
greed. You have sufficient, but still you want
more and more and more. Anyway, of course if
things come easily then it’s okay, but
not in that case. So I think with natural resources
there are limitations. And the population is
increasing so therefore I think we need to practice
some contentment. It doesn’t mean it is
necessary to follow some of the Christian or
Buddhist monks and nuns, or some other sort
of practitioner whose life is very simple. There
is no need for everybody to follow that kind
of lifestyle. But still some sort of practice
of contentment is needed. I think without that
our challenge will increase.
Then I think there’s another sort of challenge.
As I have said, the twentieth century became
a century of bloodshed, therefore we need every
effort to help to make this century a century
of dialogue, a century of peace, not bloodshed.
Now here is one challenge. Weapons are available
everywhere. And I think some of the companies
who are making weapons just think about profit
and they always find a market to sell their
weapons. They are not very concerned about the
consequences of their bullets and their weapons.
One time, many years ago during the civil war
in Lebanon, Beirut, one person, a Frenchman
who lived in Beirut, told me that in the same
city, in one corner people were selling weapons,
making business, making a profit, and this death
material was used in the same part of the same
city to kill. So I think we need to think seriously
about how to reduce weapons and how to find
an effective check or method to stop the selling
of arms. Some Nobel Laureates are now already
involved in this. I also am one of those and
have signed supporting that kind of effort.
So there are people and organizations that are
making efforts, but we need more effort. I think
now we need a lot of work.
So there are a lot of challenges amongst the
populations themselves. Also now for several
years religions and religious faith sometimes
causes divisions and conflicts. So it’s
also a serious challenge. In one way we need
religion. Religion is still useful, still helpful.
Not necessarily for the entire humanity but
at least to those religious believers those
beliefs are helping to sustain their hope, giving
some value or some meaning of life. However,
that same force sometimes makes people use religion
incorrectly. This is what I call the fanatical
way. Fanaticism sometimes causes more problems
so that is also our challenge.
Then I think the world at large is now becoming
smaller and smaller, heavily interdependent.
That also brings some new challenges; how to
make new arrangements.
So these are the realities and also the challenges
in the coming century or of the future. Now
you are the main people who have to handle these
problems and face these problems. Sometimes
I think some people because of the media are
always seeing some killing, some disaster, some
negative things so eventually people get the
feeling that the basic human nature is something
negative, so they consider the future of the
world, the future of humanity in a rather doomed
way. I think that is too extreme. I believe
the basic human nature is positive, more compassionate.
I think the reason is quite simple. According
to medical science, at the time we are still
in the womb of our mother, at that time the
mother’s peace of mind, her more compassionate
mind, is a very positive factor in the proper
growth of the child. On the other hand if the
mother’s mind becomes more agitated, it
has negative effects on the unborn child. Then
also after the birth, the next few weeks are
a very crucial period for brain development.
During that period the mother’s physical
touch is very crucial. Although the intelligence
is not yet fully developed, but still as a human
being, this body needs some affection from others,
some human touch to develop.
Then we know very well that the more peaceful
mind is very helpful to health, education, and
in our daily life. An agitated mind such as
with very strong anger or jealousy or hatred
is very bad for our health. As now medical science
has confirmed, those people who often use the
words: “I,” “my,” and
“me,” these people are at greater
risk of having a heart attack. So that means
you can see the agitated mind, the unrestful
mind states, they are actually very harmful
for the body, for our health. So therefore the
more peaceful mind the more compassionate mind
goes very well with this body. The agitated
mind and negative emotions do not go well with
this body. So this is a big problem. I believe
this is one of the main reasons or indications
that our basic nature is closer to the peaceful
mind or gentler mind.
Of course aggressive thinking, aggressive attitudes
are also part of human beings, but I think aggressiveness
is related to intelligence. So intelligence
goes with balance, with a warm heart, a sensitive
heart; then I think that is the proper human
way. Though you have the opportunity to exploit
others, to abuse others, if you are more balanced
with a sense of caring with a sense of responsibility,
a sense of community, then instead you can respect
others. You think more like, “I must respect
others, I must appreciate their rights.”
So that’s the proper way. With only intelligence,
only ability and nothing here [indicating his
heart], then often things go wrong. For example,
on this planet, I think during the Holocaust,
the Nazis, their brains I think were very brilliant.
Also I think the advisers or the KGB those who
were helping Stalin, I think their minds were
also very brilliant. And also in Chairman Mao’s
case. Now the events of 11th September, I think
such things are horrible, unthinkable acts.
Now these did not come about just suddenly.
These certainly took weeks and months if not
years of careful calculating and planning. So
they used their brains to the maximum; human
intelligence was used to the maximum. But the
target is a painful sort of destruction. So
at that time I expressed the view that human
intelligence and modern technology guided by
human hatred was really a disaster. Then these
modernisations or the modern technology, these
modern things really bring disaster upon humanity.
So anyway, the basic human nature is gentleness.
Human aggressiveness is mainly related with
the brain. When the brain and a warm heart go
side-by-side, then all our ability becomes constructive.
So that’s one reason to be optimistic,
the number one reason.
Number two is the change during the twentieth
century. In the early part of the twentieth
century, among the politicians’ statements
I think the word “compassion” was
very, very rare. Mahatma Gandhi I think may
have used “compassion” in his political
statements, but otherwise it was rare. But time
passes and now in recent times in India, in
great politicians’ statements the word
compassion becomes part of their vocabulary,
something in their minds. Then I think more
importantly, there’s the genuine desire
for peace, and I think a genuine opposition
to nuclear weapons. These attitudes now grow
everywhere. I think New Zealand sometime ago
really become the leader of anti-nuclear forces.
These things are wonderful. So now there’s
a world wide anti-nuclear movement, there is
a genuine desire for peace.
During the First World War, and the Second World
War, when nations declared war on their neighbours,
then all the citizens of each country, without
the slightest sort of question, happily, proudly
joined the war effort. Now today it’s
no longer like that. For example, when there
has been war, like recently in the former Yugoslavia
when NATO sent some forces. When I was I think
in Belgium or somewhere, I noticed many people
came out shouting against the use of force,
protesting about this. So now there’s
no longer that kind of tendency that when a
government declares war all the citizens happily
or proudly join that, that’s no longer
there. I think during the First World War and
the Second World War New Zealanders were very
famous, weren’t they? Why? Under the British
flag I think some of them, without any questions,
happily joined and fought in order to receive
some medals, or the empty word “hero,”
“war hero.” So you see our minds,
somehow I think in some way – I don’t
know the proper word maybe it’s the wrong
word, but some kind of “brainwashing”
that war is great, or that war produces heroes.
I think that is negative. Here I don’t
know, but in Tibet the popular sort of attitude
towards soldiers and the army is not high. But
in the West, the army, soldiers they are regarded
as something very high. Even royal members or
royal sons join up for military training or
air force training.
I think of the concept of war – what is
the meaning of war? War I believe is violence
mobilized. Not just a single person or a few
people, but lots of people mobilized. Anyway
legalized violence. I think war is really very
sad. So because of that there’s a need
for a world wide effort to try to avoid it.
So now my main point is, in the early years
of the twentieth century that was the kind of
attitude of people in support of war. Then in
the later part of the century I think that changed.
So that is a positive sign.
Then there’s the environmental issue in
the early period of the twentieth century. I
think almost no one was concerned or had any
sense of concern about the environment, or realization
that one of our, or humanity’s responsibilities
is to take care of the planet. Now today I think
there’s a worldwide sort of awareness
about this.
Then I think of science and spirituality. I
think that during the twentieth century, the
early period of the twentieth century, people
felt that science and spirituality were something
in two worlds with no connection. Now today
I think there are some great scientists, some
really great minds now thinking about the importance
of the human mind and about spirituality. So
therefore judging by the development or change
through the twentieth century, I think through
pain and experiences of suffering, humanity
is becoming more mature. So the result is our
thinking is now becoming more civilised.
Also often I feel the Europeans at one time
were imperialists, they were invaders, they
exploited many parts of the world. But now look.
I think through their own experience now they’re
really showing the strongest sense of concern
for human rights, the environment, religious
freedom and freedom of speech, freedom of the
media – I think this now is happening
there. So therefore I think through experience,
human beings are now becoming more mature. And
so therefore that’s another reason to
be more optimistic.
So now we are already in the twenty-first century.
I think judging from the past experiences, and
awareness about what happened in the past, I
think now there is a greater chance or opportunity
for this century to be more peaceful, more harmonious.
I think you can make a great contribution regarding
that. So now here as a conclusion I want to
say one sentence which is that everywhere, children
and students pay much attention to education,
to the development of the brain. It’s
wonderful, it’s very good and very important.
But sometimes they don’t pay equal attention
to the development of a warm heart. Now please
think more about this while you study, while
you are getting brain development, think also
about the sense of caring for one another; a
compassionate sort of heart. And that’s
very essential.
I often think people get the impression that
compassion is only good for others. I think
that’s a mistake. That’s what I
meant earlier. If you want a healthy body, if
you want more friends, if you want a more genuine
human smile, compassion is the key factor. With
compassion you are helping people, so you’ll
get more friends and more smiles. These friends
are not the friends of money, not the friends
of power. Sometimes a wealthy person or a political
leader may have more friends, but as soon as
the money goes, as soon as their power goes,
then these friends are no longer there. So those
friends are not genuine human friends, but friends
of money or friends of power. They have their
own interest, their own sort of different reasons
for being friends. But if you are facing some
sort of problem, some difficulties, or your
fortune goes down then the people that still
remain as friends, those are human friends;
those are friends out of compassion. So those
are genuine friends. So in order to make that
kind of friends, your own compassion, your own
sense of caring is very, very important.
Therefore the practice of compassion immediately
brings benefit to the practitioner himself or
herself. Whether that is beneficial to others
depends on other people, their own sort of attitude.
In a few cases I’ve also experienced when
I smile without any reason – on the street
usually if someone looks at me then I smile,
I consider that person also just a human being.
But then sometimes you see the other side, the
other person’s response is more negative
[laughter]. I think the other person may get
suspicious, thinking, “Why is this person
smiling at me? What’s the reason, what
kind of advantage are they trying to take of
me?” That kind of thinking. So therefore
some kind of compassionate act brings more harm
on the other person [laughter]. But as for myself,
it’s easy, a smile. Nothing. A feeling
of insecurity or a feeling of being a stranger?
No, just another human being. I come across
and smile, I feel happy. [laughter] So therefore
the practice of compassion brings benefits to
oneself, not necessarily to others. [laughter]
So think more about these deeper human values
while you are getting your education. And once
you are finished your education and once you
really join society, real life, there’s
no guarantee of success in life, no one will
help except yourself. Here also the brain certainly
helps you, but mainly it is the warm heart.
Warm heart combined with a good brain is almost
a guarantee of happiness. Thank you, that’s
all. Now some questions.
Question: What opinions
do you have towards current events, for example
the Israel-Palestine conflict. And if you
had complete power, what actions would you
take to solve this conflict?
His.Holiness: I don’t
know. Perhaps, I think if I had the power
then I would take both communities from that
area to some pleasant very happy area and
let them have a picnic. Let them have a holiday
and make friends. Then eventually with more
personal contact, more friendship, perhaps
some marriages and children, then they could
come back. No problem. [laughter] But no one
is going to do it that way.
Question: What is the biggest
issue facing humankind and why?
His Holiness: I think some
of the points that I have already mentioned.
I think these, as far as I know, I think these
are the challenges. Otherwise I don’t
know. Or, I mentioned that since religion
can become a conflict, a source of conflict,
then how to deal with that? That’s one
of my keen interests, my keen sort of commitment.
That requires more contact with different
religious traditions and exchange, at the
academic level and also exchange at the deeper
experience level, the spiritual experience
level. That is I think a very important method
to reduce the feeling of distance. And then
eventually develop their sense of spiritual
brotherhood and sisterhood and work together.
Not thinking how to propagate “my”
religion but rather how to make a contribution
from my teaching. I think that’s important.
In previous times, in ancient times, people
with different religious traditions remained
isolated. Then it was alright, no problem
to try and propagate. But now today the world
is much smaller, people are closer to one
another. So one side then tries to propagate
or make converts from other traditions and
the other side also does similarly. Then sooner
or later they clash. That’s no good.
So I think the secular, the concept of secular
– whether it’s a religion or not
– is entirely up to the individual.
Once you accept a religion, be sincere, be
serious. And in the meantime all religions
have the same potential, the same goodness.
Human beings have a lot of different mental
dispositions so we need a variety of philosophies
or a variety of traditions. So through education,
through personal contact, I think that’s
one important way to challenge the conflict
in the name of religions.
Question: We have many influences
on our attitudes from music, from books, and
from television. In your opinion how can a
person who has already experienced the negativity
of these influences, change their attitude
towards life?
His Holiness: I don’t
know about the television shows. But at least
I think with books, I think there are many
books, some potentially are more negative
and also I think potentially some are positive.
I think both are available. So then it depends
on yourself. You buy some of those books which
have something good and read more seriously
and some of those books which mention more
negative things then don’t buy them.
Or even if you read them, read them quickly.
[laughter] I think the main thing is to think
more seriously about our inner values, about
our emotions. Emotions are like another world.
There are so many varieties. I think Buddhist
literature really talks a lot about the variety
of emotions and minds and thoughts and that’s
interesting to make the distinctions. What
emotion is useful, what emotion is harmful,
then what are the causes of these different
emotions. Then how to deal with these different
emotions. So, think more and then eventually
I think it will have some influence, some
impact on your mind.
Question: In your opinion
what is the best way to solve racial intolerance
in schools?
His Holiness: I think, firstly,
stress the importance of the oneness of humanity,
don’t stress too much the differences.
If you consider differences, then within one
individual, yes there’s differences.
Even physically. At this moment my stomach
is empty. After lunch my stomach is full.
So physically there are differences. [laughter]
And I think at the time of hunger I feel empty,
maybe to some extent your mind is fresh, your
mind is more alert. But then sometimes if
it’s too hungry I think it’s also
easier to lose your temper, so the emotional
side has differences too. So I think it’s
more important to be more serious. I think
on some days you have certain conditions,
which is really true, but after more information,
more analysis, then eventually you find what
is completely wrong under different conditions.
So you see there are big differences. So if
some people find it difficult to overcome
these conflicts then sometimes they experience
depression, sometimes even suicide may take
place. This happens because you see this condition
as so strong and don’t know what to
do to overcome this conflict. So then it’s
a tragic situation sometimes. Sometimes this
happens. So now, here as a human with good
intelligence, then use your human intelligence
and human willpower to overcome that. If possible,
set aside two different conflicting ideas
and try to synthesize them, reconcile them.
Then find some new, more balanced views, more
balanced ideas. So the individual case is
like that.
Between two people or ten people or a hundred
people there’s different views, different
interests, different ideas and often no tolerance.
Even within the same community, the same relationship,
the same community, the same religion you
may find different opinions, but there is
some factor that combines all our community.
Furthermore, different colour, different race,
different nationality, different sort of religious
beliefs and different wealth – one wealthier,
one poorer – these are differences,
but again, even when such differences exist
there will be a factor that will bind these
individuals together as a single entity. So,
for example, thinking of the whole six billion
human beings, all human beings, we all use
the same air of this planet, don’t we?
So I think if we think more broadly then these
differences become secondary, not important.
If we think too much about the differences,
then you will always find them there. So that’s
my way of thinking.
Question: Sometimes when
people have disabilities they feel a sense
of shame about this. Do you have any suggestions
about any shame they might feel?
His Holiness: I think it
depends on what the disability is. In the
sense of being physically disabled, then I
think as long as the brain is okay then I
think the individual himself or herself should
feel or should have more self confidence.
Then also I think the rest of the community
should treat them as equal, they should not
look down on them so as to give them an equal
chance. Then also the really more serious
type of disabilities, I think society should
provide them with every human affection and
respect. I think that is important. Then I
think if he or she can develop something then
if society treats them as equals and brings
them into society with affection then there
is more chance for them to grow. If society
looks down on them, then even some small potential
may not grow, it may not develop properly.
Especially for those who are spiritual practitioners
– we find for example in the Buddha’s
texts a special emphasis placed on our attitude
towards those with disabilities – for
practitioners of compassion one area where
they must pay special attention. Otherwise
I don’t know, so, next question. [laughter]
Question: How do the teachings
of Jesus complement or contradict the teachings
of the Buddha?
His Holiness: There are
differences. I think one fundamental difference
is that Buddhism does not accept the concept
of a creator like Genesis. One other ancient
Indian tradition, takes oneself as a creator.
One’s own mind is the ultimate creator.
So these are big differences. Then at the
same time, as I mentioned earlier, for some
Christian practitioners, some Christian brothers
and sisters, especially the monks and nuns
I notice their lives are very simple and very
similar to those of Buddhist monks and nuns.
Also the message of love and compassion, forgiveness,
tolerance, contentment, self discipline, these
are all common practices. One time, I think
now more than thirty years ago, I visited
an old temple in Monserat, in Spain where
I met a Christian monk, a Catholic monk. He
was physically not very big, a small man,
bearded, and I was told he spent five years
in the mountains behind Monserat temple with
very little food; no hot food, just some bread
and tea. So then, when I was there he especially
came to see me. Then I talked, I think about
one of my own experiences and compared with
his English my English was better. So therefore
I had more courage to speak with him in order
to show my English is better! [laughter] So
then I asked him, I heard you spent five years
in the mountains with very little food. What
were you doing there? And he told me, meditation
on compassion. When I heard that I really
felt, Oh, great!
So I think the presentation or explanation
of compassion may be different, because the
Buddhist philosophy, the Buddhist concepts
and the teachings in the Christian canon are
different. But the reality, the practice of
love and compassion are the same. I think
the sense of caring is the same. Therefore
we have a similar sort of practice and I think
generally a similar sort of result. We find
so many Christians who devote their whole
life to the benefit of others. But also among
the Christians there is misbehaviour, that
is also there. Among the Buddhists it’s
also there too. I think they’re the
same. But at the core I think there are so
many common practices and similarities and
sometimes also a uniqueness of one form in
different tradition. Then in that case we
can learn from each other.
Some Christian brothers, actually as far as
I know, some of my Christian spiritual brothers
are practising some Buddhist techniques, single-pointedness,
single-pointed mind, samadhi. Also they use
Shantideva’s Bodhicharavatara. Some
Christian brothers read this very important
and famous book of this Buddhist master of
India. And they implement it and are getting
more explanations or more reasons from that
Buddhist text. And some Christians are even
showing interest about the Buddhist concept
of emptiness. So some when they ask me about
emptiness, then usually I respond this is
not your business since their main concept
is the creator. The creator is absolute. So
with that concept, the concept of emptiness
is difficult to understand. So I usually suggest
like that, even if some are showing interest.
Then I think, monks and nuns, our Christian
brothers and sisters have a very long tradition
of contributing in society regarding education
and health. That’s marvellous. I think
Buddhist monks and nuns, not only in Tibet
but also in Thailand and Sri Lanka, I think
traditionally have very little sort of engagement
in society.
Question: In your opinion
what does the immediate future hold for Tibet
and what can we as students in New Zealand
do to contribute to that independence?
His Holiness: The Tibet
issue. In a few words, if we look firstly
I think at Tibet, it is one nation with a
long history and a unique cultural heritage.
And since Buddhism came to Tibet I think Buddhist
and Tibetan culture has been really enriched.
Now today you can see Tibetan culture is a
culture, a sophisticated culture I think,
based on human compassion. So the very nature
of the culture is a peaceful culture. So that
nation with a unique cultural heritage and
also a beautiful environment is now facing
very many difficulties and a serious situation.
In fact sometimes I describe it as one ancient
nation with a unique cultural heritage which
is now dying.
If you look locally things are really hopeless,
almost hopeless. More and more Chinese brothers
and sisters are coming, and the whole Tibetan
lifestyle is changing. They are causing a
lot of damage to the environment. That’s
one serious thing. But if you look from a
broader picture, then since it’s a Tibetan
problem I usually jokingly telling people
that the Tibetan problem is not due to civil
war, not like Korea, Vietnam or East-West
Germany, not that way and not a natural disaster.
But the problem is because of new guests without
a proper invitation. [laughter] So it is guests
with guns. And the guests eventually control
everything of the Tibetan way-of-life and
the Tibetan way of thinking. So that’s
the problem. The human rights violations are
a symptom. So when any Tibetan shows the slightest
sort of resentment, because the local Chinese
are very sensitive, they immediately make
an arrest or put them in prison or sometimes
torture them. Anyway this Tibetan problem
is related to China itself.
So now look at China, the Peoples Republic
of China, it is in the process of changing.
Now we can see many Chinese from mainland
China are everywhere. Forty years ago, thirty
years ago, there was almost none, except a
few Government personnel. Now you see China’s
relations with the outside world are growing
month by month and also in other sorts of
ways. They’ve got Internet, a new different
way of obtaining information. In spite of
the censorship from the government this new
information is now coming. So therefore China
has no other way except to join with the global
trend. That is democracy, the rule of law,
respect for human rights, respect for religious
freedom, and free information, an open society,
a free media, that’s the global trend.
So China has to go, will go along with this.
Therefore when China becomes more familiar
with the rule of law, with more openness,
then our problem is being solved. I’m
not seeking independence I think many people
know that. I’m seeking genuine autonomy
because Tibetans have their own unique cultural
heritage and a very important environment.
A delicate situation for a delicate environment,
therefore we need more rule by Tibetans themselves
because they know the local situation and
they know their own culture, they know Tibetan
spirituality. So therefore, except for foreign
affairs and defence with the rest of the world,
work should be handled or should have the
authority in Tibetan hands. So now I’m
trying to solve this problem through dialogue
with the Chinese government. I consider myself
as a free spokesman for the Tibetan people.
Since the Tibetans trust me or put a lot of
hope in me I have a moral responsibility to
serve them. I’m not thinking or concerned
about the preservation of the Dalai Lama institution
or my own future. I have nothing, nothing
to ask the Chinese government.
So, now the students – I very much appreciate
your concern. So firstly, you can talk about
the Tibetan culture, the Tibetan issues I
mentioned earlier – the philosophy,
the unique cultural heritage and also the
environment – so the Tibetan issue is
not just of interest for the six million Tibetan
people but also for the larger community in
that part of the world, so more education.
Then also I think whenever you come across
some Chinese students then discuss it with
them and tell them what is the real Tibetan
culture, what is the Tibetan situation. I
think that is important. Then we have some
Tibetan friends here who are very active.
So please communicate with them and help them.
So that’s the way to help. Thank you!
Copyright Dalai Lama
Trust New Zealand 2002 & Zhyisil Chokyi
Ghatsal Publications.
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