Dalai Lama XIV Quotes

Bhagavan - in Tibetan, "One who has destroyed the four Maras,"2 which are death, distraction, pride, and the emotional obscurations. The

Perhaps more sobering, it has also hardwired us to cooperate with and be kind to those who look like our caregivers, who presumably kept us safe. We are more wary of others who look different: these are the unconscious roots of prejudice. Our empathy does not seem to extend to those who are outside our "group," which is perhaps why the Archbishop and the Dalai Lama are constantly reminding us that we are, in fact, one group - humanity.

delight or enchantment (a shining kind of contentment) spiritual

War is massacre. It is 100 per cent negative.

A compassionate concern for others' well-being is the source of happiness.

Our lives are in constant flux, which generates many predicaments. But when these are faced with a calm and clear mind supported by spiritual practice, they can all be successfully resolved. When our minds are clouded by hatred, selfishness, jealousy, and anger, we lose not only control but also our judgment. At those wild moments, anything can happen, including war. Although the practice of compassion and wisdom is useful to us all, it is especially valuable for those responsible for running national affairs, in whose hands lie the power and opportunity to create a framework for world peace.

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

Indeed, we find that almost all the mental and emotional suffering which is such a feature of modern living - including the sense of hopelessness, of loneliness, and so on - lessens the moment we begin to engage in actions motivated by concern for others.

Meanwhile, spring came, and with it the outpourings of Nature. The hills were soon splashed with wild flowers; the grass became an altogether new and richer shade of green; and the air became scented with fresh and surprising smells
of jasmine, honeysuckle, and lavender.

Contemplating this suffering which is unbearable to us, and is unbearable to others, too, can produce awake mind, which arises from the compassion that wishes to free all living beings from suffering.

We must have a human approach. As far as socioeconomic theory, I am Marxist.

CIf you are honest, truthful, and transparent, people trust you. If people trust you, you have no grounds for fear, suspicion or jealousy.

According to the Archbishop and the Dalai Lama, when we see how little we really need - love and connection - then all the getting and grasping that we thought was so essential to our well-being takes its rightful place and no longer becomes the focus or the obsession of our lives. We

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

exists independent of its appearances. Our perception of time also rests on a mistaken apprehension of reality. What in fact is the past? The past is not a reality; it's just a concept. The future corresponds to projections, anticipations that do not have any reality either. The past has already occurred; the future does not yet exist. These notions affect us as realities, although they have no substance. The present is the truth that we are experiencing here and now, but it is an elusive reality that does not last. We find ourselves in a paradoxical situation in which the present constitutes a border, a limit between a past and a future without any concrete reality. The present is that elusive moment between what no longer exists and what has not yet happened.

The time one has to live is like the sun peeping through clouds,

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.

If you shift your focus from yourself to others, extend your concern to others, and cultivate the thought of caring for the well being of others, then this will have the immediate effect of opening up your life and helping you to reach out.

It also becomes apparent that our every action, our every deed, word, and thought, no matter how slight or inconsequential it may seem, has an implication not only for ourselves but for all others, too. Furthermore,

For modern science, at least from a philosophical point of view, the critical divide seems to be between inanimate matter and the origin of living organisms, while for Buddhism the critical divide is between non-sentient matter and the emergence of sentient beings.

11 OVERCOMING ANGER AND HATRED

I maintain that Buddhism, Christianity, Confucianism, Hinduism, Islam, Jainism, Judaism, Sikhism, Taoism, and Zoroastrianism all hold up love as an ideal, seek to benefit humanity through spiritual practice, and strive to make their followers better people. All religions teach moral precepts for the advancement of mind, body, speech, and action: do not lie or steal or take others' lives, and so on. Unselfishness is the common foundation laid down by all great spiritual teachers.

If we get used to putting up with minor hurts, we will gradually develop tolerance for greater pain.

The true essence of humankind is kindness. There are other qualities which come from education or knowledge, but it is essential, if one wishes to be a genuine human being and impart satisfying meaning to one's existence, to have a good heart.

Like and dislike, gain and loss, praise and blame, fame and disgrace: these are the eight mundane concerns which condition our existence.

In order for the study of consciousness to be complete, we need a methodology that would account not only for what is occurring at the neurological and biochemical levels but also for the subjective experience of consciousness itself.

People think of animals as if they were vegetables, and that is not right. We have to change the way people think about animals. I encourage the Tibetan people and all people to move toward a vegetarian diet that doesn't cause suffering.

Given the scale of life in the cosmos, one human life is no more than a tiny blip. Each one of us is a just visitor to this planet, a guest, who will only stay for a limited time. What greater folly could there be than to spend this short time alone, unhappy or in conflict with our companions? Far better, surely, to use our short time here in living a meaningful life, enriched by our sense of connection with others and being of service to them.

On some days I think it would be better if there were no religions. All religions and all scriptures conceal the potential for violence. That is why we need secular ethics beyond all religions. It is more important for schools to have classes on ethics than religion. Why? Because it's more important for humanity's survival to be aware of our commonalities than to constantly emphasize what divides us.

One very important factor for sustaining hope is to have an optimistic attitude. Optimism doesn't mean that you are blind to the reality of the situation. It means that you remain motivated to seek a solution to whatever problems arise. Optimism involves looking at a situation not only in relation to problems that arise, but also seeking out some benefit - looking at it in terms of its potential positive outcome.

If there's good, strong evidence from science that such and such is the case and this is contrary to Buddhism, then we will change.

No matter how much violence or how many bad things we have to go through, I believe that the ultimate solution to our conflicts, both internal and external, lies in returning to our basic or underlying human nature, which is gentle and compassionate.

Water may be extremely dirty, yet its nature remains clear.

In both the global community and the family, human beings need harmony and cooperation, which comes through mutual respect. Altruism is the most crucial factor.

A revolution is called for, certainly. But not a political, an economic, or even a technical revolution. We have had enough experience of these during the past century to know that a purely external approach will not suffice. What I propose is a spiritual revolution.

The Buddha who stares back at us from the texts will be too much a reflection of ourselves, too little an image of the Enlightened One.

Compassion is the radicalism of our time.

The human body appreciates peace of mind. Things that are disturbing to us have a very bad effect upon our health. This shows that the whole structure of our health is such that it is suited to an atmosphere of human affection.

THE SELF IS THE ROOT of the mental poisons. Our mind fabricates, projects, and attaches concepts to people and things. Egocentric fixation reinforces the qualities or defects that we attribute to others. From

I will not propose to you that my way is best. The decision is up to you. If you find some point which may be suitable to you, then you can carry out experiments for yourself. If you find that it is of no use, then you can discard it.

I believe the twenty-first century can become the most important century of human history. I think a new reality is emerging. Whether this view is realistic or not, there is no harm in making an effort.

On the philosophical level, both Buddhism and modern science share a deep suspicion of any notion of absolutes, whether conceptualize as a transcendent being, as an eternal, unchanging principle such as soul, or as a fundamental substratum of reality. ... In the Buddhist investigation of reality, at least in principle, empirical evidence should triumph over scriptural authority, no matter how deeply venerated a scripture may be. ~ 14th Dalai Lama in his talk to the Society for Neuroscience in 2005 in Washington.

It is a mistake to think we will get rid of anger by changing everything in the world that makes us angry. Instead we should look to change ourselves.

Do not let the behavior of others destroy your inner peace.

On every level - as individuals, and as members of a family, a community, a nation, and a planet - the most mischievous troublemakers we face are anger and egoism.

Whether we will be able to achieve world peace or not, we have no choice but to work toward that goal. If we allow love and compassion to be dominated by anger, we will sacrifice the best part of our human intelligence - wisdom, our ability to decide between right and wrong. Along with selfishness, anger is one of the most serious problems facing the world today.

Self satisfaction alone cannot determine if a desire or action is positive or negative. The demarcation between a positive and a negative desire or action is not whether it gives you a immediate feeling of satisfaction, but whether it ultimately results in positive or negative consequences.

Human use, population, and technology have reached that certain stage where mother Earth no longer accepts our presence with silence.

I try to be sincere with everyone, even the Chinese government officials. If I develop some kind of ill-will, anger, or hatred, who will lose? I will lose my happiness, my sleep, and my appetite, but my ill feelings won't hurt the officials at all. If I'm agitated, my physical condition will become weak, and some people I could make happy will not become happy.

So let us reflect on what is truly of value in life, what gives meaning to our lives, and set our priorities on the basis of that. The purpose of our life needs to be positive. We weren't born with the purpose of causing trouble, harming others. For our life to be of value, I think we must develop basic good human qualities-warmth, kindness, compassion. Then our life becomes meaningful and more peaceful-happier.

We all have minds that are capable of knowledge; therefore, if you work at it, eventually knowledge can be gained.

So one fundamental attitude shared by Buddhism and science is the commitment to keep searching for reality by empirical means and to be willing to discard accepted or long-held positions if our search finds that the truth is different. By

A good friend who points out mistakes and imperfections and rebukes evil is to be respected as if he reveals the secret of some hidden treasure.

If you can, serve other people, other sentient beings. If not, at least refrain from harming them. I think that is the whole basis of my philosophy.

Prana is the aspect of mobility, dynamism, and cohesion, while consciousness is the aspect of cognition and the capacity for reflective thinking. So according to the Guhyasamaja tantra, when a world system comes into being, we are witnessing the play of this energy and consciousness reality.

On the whole, I think the Darwinian theory of evolution, at least with the additional insights of modern genetics, gives us a fairly coherent account of the evolution of human life on earth. At the same time, I believe that karma can have a central role in understanding the origination of what Buddhism calls "sentience," through the media of energy and consciousness.

It is our enemies who provide us with the challenge we need to develop the qualities of tolerance, patience, and compassion.

The world has also learned that economic growth, by itself, cannot close the gap between rich and poor.

You must understand that even if your adversaries seem to be harming you, in the end their destrucive activity will turn against them.

I call the high and light aspects of my being SPIRIT and the dark and heavy aspects SOUL.
Soul is at home in the deep shaded valleys.
Heavy torpid flowes saturated with black grow there.
The rivers flow like arm syrup. They empty into huge oceans of soul.
Spirit is a land of high,white peaks and glittering jewel-like lakes and flowers.
Life is sparse and sound travels great distances.
There is soul music, soul food, and soul love.
People need to climb the mountain not because it is there
But because the soulful divinity need to be mated with the Spirit.
Deep down we must have a rel affection for each other, a clear recognition of our shared human status. At the same time we must openly accept all ideologies and systems as means of solving humanity's problems. No matter how strong the wind of evil may blow, the flame of truth cannot be extinguished.

Spend some time alone every day.

Once you realize things are always changing, if you are passing through a difficult period you can find comfort in knowing that the situation will not remain that way forever.

Faced with a problem, then, try to remain humble, while keeping a sincere attitude, and think about the right solution. No doubt some people will try to take advantage of your attitude. If your calm seems to encourage unfair aggression, be firm, but with compassion. If it turns out to be necessary for you to prove your point by severe countermeasures, do so without resentment or bad intentions.

Time passes unhindered. When we make mistakes, we cannot turn the clock back and try again. All we can do is use the present well.

Exile has enabled me to discover the rest of the world, to meet other peoples, to get to know other traditions. Nothing could be more valuable.

Science and technology are powerful tools, but we must decide how best to use them.

Responsibility does not only lie with the leaders of our countries or with those who have been appointed or elected to do a particular job. It lies with each of us individually.

The goal is not just to create joy for ourselves but, as the Archbishop poetically phrased it, "to be a reservoir of joy, an oasis of peace, a pool of serenity that can ripple out to all those around you." As we will see, joy is in fact quite contagious. As is love, compassion, and generosity. So being more joyful is not just about having more fun. We're talking about a more empathic, more empowered, even more spiritual state of mind that is totally engaged with the world.

In fact ants, to cite just one example, work unselfishly for the community; we humans sometimes do not look good by comparison. We are supposed to be higher beings, so we must act according to our higher selves.

We are visitors on this planet. We are here for one hundred years at the very most. During that period we must try to do something good, something useful, with our lives. if you contribute to other people's happiness, you will find the true meaning of life.

THE BASIC SOURCES OF HAPPINESS ARE a good heart, compassion, and love. If we have these, even if we're surrounded by hostility, we'll feel little disturbance.

To say 'I want to have sex with this person' is to express a desire which is not intellectually directed in the way that 'I want to eradicate poverty in the world' is an intellectually directed desire. Furthernore, the gratification of sexual desire can only ever give temporary satisfaction. Thus as Nagarjuna, the great Indian scholar said: 'When you have an itch, you scratch. But not to itch at all is better than any amount of scratching.

True spirituality is a mental attitude you can practice at any time.

It seems that scientific research reaches deeper and deeper. But it also seems that more and more people, at least scientists, are beginning to realize that the spiritual factor is important. I say 'spiritual' without meaning any particular religion or faith, just simple warmhearted compassion, human affection, and gentleness. It is as if such warmhearted people are a bit more humble, a little bit more content. I consider spiritual values primary, and religion secondary. As I see it, the various religions strengthen these basic human qualities. As a practitioner of Buddhism, my practice of compassion and my practice of Buddhism are actually one and the same. But the practice of compassion does not require religious devotion or religious faith; it can be independent from the practice of religion. Therefore, the ultimate source of happiness for human society very much depends on the human spirit, on spiritual values. If we do not combine science and these basic human values, then scientific knowledge may sometimes create troubles, even disaster....

I consider non-violence to be compassion in action. It doesn't mean weakness, cowering in fear, or simply doing nothing. It is to act without violence, motivated by compassion, recognising the rights of others.

I believe that the very purpose of our life is to seek happiness. That is clear. Whether one believes in relgion 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 toward happiness ...

One of my practices comes from an ancient Indian teacher. He taught that when you experience some tragic situation, think about it. If there's no way to overcome the tragedy, then there is no use worrying too much. So I practice that. (The Dalai Lama was referring to the eighth-century Buddhist master Shantideva, who wrote, "If something can be done about the situation, what need is there for dejection? And if nothing can be done about it, what use is there for being dejected?")

World peace must develop from inner peace. Peace is not just mere absence of violence. Peace is, I think, the manifestation of human compassion.

Anger and hatred are the greatest obstacles to compassion and love.

In daily life we experience suffering more often than pleasure. If we are patient, in the sense of taking suffering voluntarily upon ourselves, even if we are not capable of doing this physically, then we will not lose our capacity for judgement. We should remember that if a situation cannot be changed, there is no point in worrying about it. If it can be changed, then there is no need to worry about it either, we should simply go about changing it.

Is this what you have in mind,' I asked the Dalai Lama, 'when you say in teachings that the buddhas and bodhisattvas of the world are the most selfish beings of all, that by cultivating altruism they actually achieve ultimate happiness for themselves?'
Yes. That's wise selfish,' he replied. 'Helping others not means we do this at our own expense. Not like this. Buddhas and bodhisattvas, these people very wise. All their lives they only want one thing: to achieve ultimate happiness. How to do this? By cultivating compassion, by cultivating altruism.

All of us, all human beings, are basically inclined or disposes toward what we perceive to be good. Whatever we do, we do because we think it will be of some benefit. At the same time, we all appreciate the kindness of others. We are all, by nature, oriented toward the basic human values of love and compassion. We all prefer the love of others to their hatred. We all prefer others' generosity to their meanness. And who among us does not prefer tolerance, respect, and forgiveness of out failings to bigotry, disrespect, and resentment?

And a compassionate person creates a warm, relaxed atmosphere of welcome and understanding around him. In human relations, compassion contributes to promoting peace and harmony.

Any statement or claim that contradicts reason and valid experience cannot be upheld. Therefore, as Buddhists, we must discard any tenet that may contradict reason and valid experience.

If there is no solution to the problem then don't waste time worrying about it. If there is a solution to the problem then don't waste time worrying about it.

I don't know whether the universe, with its countless galaxies, stars and planets, has a deeper meaning or not, but at the very least, it is clear that we humans who live on this earth face the task of making a happy life for ourselves. Therefore, it is important to discover what will bring about the greatest degree of happiness.

The enemy is a very good teacher.

A truly compassionate attitude toward others does not change even if they behave negatively or hurt you.

The enemy is the necessary condition for practicing patience.

Violence can only breed more violence and suffering. Our struggle must remain non-violent and free of hatred.

I believe each human being has the potential to change, to transform one's own attitude, no matter how difficult the situation.

To say that all things are interdependent means that they have no inherent existence. The

We all prefer the love of others to their hatred. We all prefer others' generosity to their meanness. And who among us does not prefer tolerance, respect, and forgiveness of our failings to bigotry, disrespect, and resentment? In

The consequences of karma are definite: Negative actions always bring about suffering, and positive actions always bring happiness. If you do good, you will have happiness; if you do bad, you yourself suffer.

Compassion is a mind that focuses on the sentient beings that are miserable and wishes them to be free from suffering. Compassion can be of three types, depending on the aspect of wisdom that accompanies it. These three are: compassion focused on sentient beings, compassion focused on phenomena, and compassion focused on the unapprehendable.

Buddhist practice is aimed primarily at cultivating the antidotes to these afflictive thoughts and emotions, with the goal of eradicating the root of our unenlightened existence to bring about liberation from suffering.

When I doubt that I exist, I pinch myself.

Know the rules well, so you can break them effectively.

In Tibet there were practitioners in retreat who so strongly reflected on impermanence that they would not wash their dishes after supper. - PALTRUL RINPOCHE'S SACRED WORD

In general, if we carefully examine any given situation in a very unbiased and honest way, we will realize that to a large extent we are also responsible for the unfolding of events.