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  • >> Please welcome Dr. Sidney Burris to the stage.

  • [ Applause ]

  • >> Dr. Burris: Good afternoon. Thank you all for coming. Today's lecture by his holiness

  • the 14th Dalai Lama is a dream years in the making. And for some of us it's the dream

  • of the lifetime. I would like to thank the members of the distinguished lectures committee

  • for sponsoring this event. We are deeply grateful for your support. Upon receiving the news

  • that the Dalai Lama would be able to visit us ,we formed a steering committee last fall,

  • to begin making preparations. We hope to give everyone the chance to learn more about the

  • events and the issues related to Tibet and the Dalai Lama. These preparations included

  • a film and a book series as well as the events of Tibet week which, began last Wednesday.

  • One project we are highlighting is the "Tutors for Tibetans" program-A project that provides

  • after school tutors for exiled Tibetan children who live in refugee camps in South India.

  • Since the 1960's, the Tibetan community has struggled to provide their children the traditional

  • education they need to understand their distinguished heritage while, preparing them to enter the

  • modern world where they will ultimately make their way. Tibetan teachers in the south of

  • India are around the draping monasteries currently working at full capacity in multi age classrooms

  • with only the most basic supplies. Tutors who work with the children, both during and

  • after the school, help reinforce the material covered in class, while providing individual

  • attention to the children who need it. Early reports indicate that our initial efforts

  • have greatly improved the quality of education that the children are receiving and the teachers

  • tell us that they are deeply grateful for our help. Funding for more tutors and more

  • supplies is desperately needed. If you are interested in assisting this program, please

  • refer, to the university's Dalai Lama website. My thanks to everyone who made these events

  • possible this afternoon including my Co-Chair of the steering committee, Melissa Banks,

  • and all the other members on the committee, for their hard work. It's been a tremendous

  • year leading up to today's lecture from the 14th Dalai Lama. I would like to now invite

  • the Chancellor of the University of Arkansas, G. David Gearhart, to begin the conferring

  • of the honorary degree. Chancellor...

  • [ Applause ]

  • >> David Gearhart: Thank You Dr. Burris. This is indeed an historic event. We are extremely

  • honored by the Dalai Lama's visit to the University of Arkansas. It is a once in a lifetime opportunity

  • for our campus. Every Year, his holiness, the Dalai Lama, receives thousands of invitations

  • to speak from all over the world. He can only satisfy a small number of those requests.

  • We are most fortunate to be among those privileged few. The University of Arkansas strives to

  • be a force of change, regionally, nationally, and globally. We believe we have the power

  • to improve people's lives and the obligation, to do so. We promote the values of diversity,

  • tolerance, understanding and cooperation, and we actively forge international partnership

  • that reinforce and affirm those relationship. We are humbled by the opportunity to partner

  • with the Dalai Lama in spreading his message of non violence. We had a marvelous conversation

  • this morning, with Vincent Harding and Sister Helen Prejean, about non violence, and I am

  • looking forward to as I know you are, to his holiness expand to further on his ideas. Before

  • we do, a few thanks are in order. First, I would also like to thank the distinguished

  • Lecture Committee for making this event possible. We also owe a huge debt of thanks to two Faculty

  • members. The first we just heard from Dr. Sidney Burris, Director of the Honors Program

  • in the J. William Fulbright School of Arts and Sciences. Dr Burris has been responsible

  • for heading the committee that planned the year long series of events for seeding this

  • visit. He has done a spectacular job.

  • [ Applause ]

  • >> David Gearhart: The Second Faculty member is Geshe Dorjee, a Tibetan Monk and Instructor

  • in Fulbright College. Geshe is, in fact, a title designating a Tibetan Buddhist academic

  • degree, meaning spiritual guide. Since it can take anywhere from 12 to 20 years to complete

  • the rigorous curriculum needed to attain this title, there are necessarily very few Geshes

  • in the world. We are, in fact, quite privileged to have one teaching in Fulbright College.

  • We may, in fact, be the only university in the nation with a fulltime instructor who

  • is a "Geshe". Geshe Dorjee and Dr. Burris.

  • [ Applause ]

  • >> David Gearhart: Geshe Dorjee and Dr. Burris met with the Dalai Lama during their most

  • recent trip to India in summer 2009. They were visiting the Dalai Lama's compound with

  • 15 students from the University of Arkansas as part of the TEXT project. This stands for

  • Tibetans in exile today. And it is an oral history program designed to record the stories

  • of Tibet currently living in refugee settlements in India. The project focuses on the Tibetan

  • left their country in 1959, but still have vivid memories of traditional Tibetan culture.

  • The Dalai Lama wanted to meet the faculty and the students who were working to preserve

  • the history and the life story of these people. This was not the first time that they had

  • asked the Dalai Lama to come to the University of Arkansas. As early as 2007, they had put

  • in a request and then again, in 2008 they asked again at their meeting in 2009. Finally,

  • they received an email in March 2010 that began, and I quote -"Responding to your email

  • of 2007." They never forgot us. Needless to say, we were all elated. I cannot thank Dr.

  • Burris and Geshe Dorjee enough for their dedication to the Tibetan cause, and their persistence

  • in inviting The Holiness the Dalai Lama to visit our University. In August, while working

  • in conjunction with the Tibet Fund, the University of Arkansas, will welcome its first Tibetan

  • student Geshe Sada to do graduate work in Public Administration. We hope this will begin

  • a lasting relationship with the Tibet Fund and Tibetan students who seek an education

  • here in the west and at our great university. The University of Arkansas is very fortunate

  • to have been selected by the Tibet Fund to host such a student. I have no doubt that

  • the involvement of Professor Burris and Geshe Dorjee in the TEXT Project, and tutors for

  • Tibet played a part in bringing University of Arkansas to the Tibet Fund's attention.

  • Thank you again gentleman.

  • [ Applause ]

  • >> David Gearhart: Now let me say a few introductory words about todays honored guest. The Dalai

  • Lama is the spiritual Leader of Tibetan Buddhist, and from the age of 15 he also served as a

  • political leader -- a position he recently relinquished. He was forced to flee into exile

  • after the suppression of a Tibetan uprising in 1959. He and his fellow exiles established

  • the Tibetan Administration in exile in India. The Dalai Lama was awarded the Noble Peace

  • Prize in 1989 for his non violent struggle for the people of Tibet. He became the first

  • Nobel Laureate to be formally recognized for his concern environmental issues, throughout

  • the world. In addition to this role as spiritual and the political leader of the Tibetans,

  • The Dalai Lama, is an international spokesperson for human rights and non violence, and is

  • among the most respected leaders in the world. In 2007, the Dalai Lama was awarded the congressional

  • gold medal by the President of the United States. Since 1959, he has received more than

  • 84 awards, medals, and honorary doctorates in recognition of his message of compassion,

  • peace, non violence, interfaith understanding and universal responsibility. He has also

  • authored more than 70 books which include, "An Open Heart", "Ethics for the New Millennium"

  • and the "The Universe in a Single Atom". The President of the University of Arkansas System

  • Dr. B. Alan Sugg, The Chairman of the University Of Arkansas Board Of Trustees Dr. Carl Johnson,

  • and the Provost of the University of Arkansas Dr. Sharon Gaber will assist me in conferring

  • the Honorary Degree. Ladies and gentleman please join me in welcoming His Holiness the

  • 14th Dalai Lama.

  • [ Applause and Cheers ]

  • >> David Gearhart: [Chuckle] The University of Arkansas now has the great privilege of

  • conferring an Honorary Degree to Tenzin Gyatso, His Holiness 14th the Dalai Lama. Honorary

  • Degrees are conferred upon individuals who have achieved extraordinary distinction in

  • the sciences, law, the arts, a chosen profession or public affairs. Recipients of the degrees

  • are exceptional individuals who have demonstrated an appreciation of, and dedication to the

  • ideals and the purposes of a University. It is my succinct pleasure and great honor to

  • present His Holiness the Dalai Lama, for his promotion of basic human values and secular

  • ethics in the interest of human haplessness , the fostering of interreligious harmony

  • and the welfare of the Tibetan people . It is a privilege for University of Arkansas

  • to bestow the Honorary Degree of Doctor of Humane Letters to His Holiness.

  • [ Applause ]

  • >> David Gearhart: Dr. Johnson the chairman of our board, it is my privilege to present

  • to you His Holiness the Dalai Lama. His Holiness has been recommended and approved by the faculty

  • of the University, and by the Board of Trustees of our institution, as a recipient of the

  • Degree of Doctor of Humane Letters. Dr Johnson...

  • >> Dr. Johnson: Tenzin Gyatso, His Holiness the 14th the Dalai Lama for your distinction

  • and exceptional accomplishment as a friend to all Arkansans. By the authority vested

  • in me as the Chair of the Board of Trustees of the University of Arkansas, I confer upon

  • you the Degree of Doctor of Humane Letters, Honorius Cauca, and admit you to all rights

  • and privileges pertaining thereto.

  • [ Applause and Cheers ]

  • >> Dalai Lama: Thank You, thank you.

  • >> Congratulations

  • >> Dalai Lama: Thank you, thank you, thank you.

  • >> Dr. Johnson: And now Ladies and Gentleman, I ask that Your Holiness address our audience.

  • >>Dalai Lama: Thank you.

  • [ Applause ] Dalai Lama: [Inaudible] [HC1]Sometimes you just go like that, and then sometimes

  • it is difficult [laughter]. [Background conversation] Respected Chancellor and President and other

  • faculty, professors and the teachers and perhaps students and then also some guests, basically

  • you all same human being, So I usually prefer to use human -- "Dear Brothers and Sisters".

  • [ Applause ]

  • >> Dalai Lama: Firstly, this is my first time I came here, and I got the honorary degree

  • from the University. I cannot pronounce properly the name -- doesn't matter. [Laughter]

  • >> Arkansas.

  • >> Dalai Lama: Arkansas, I don't know.

  • [ Applause and Cheers ]

  • >> Dalai Lama: So really great honor. Thank you very much. Thank you. [Audience laughter]

  • Whenever people like you give me this kind of Honorary Degree, that gives me some kind

  • of inspiration. A person now 76 years old, I dedicate in the well being of other in different

  • field. So this ought some kind of acknowledgement, so I appreciate. Thank you very much. Rest

  • of my life I continuously dedicated. So I hope your award will not waste [laughter].

  • >> Won't be wasted.

  • >> Dalai Lama: [Laughter] So then, I come from -- I come from usually people call "Roof

  • of the World", "Land of Snow", then some people say "oh that land, that country" rather for

  • the "mysterious land" and even some book about Tibet they call "Third Eye". [Laughs] So,

  • Tibetan people have some kind of magical power like that. These are nonsense and then me

  • personally some people call me "God King", "Living Buddha". That is also nonsense. [Laughter]

  • And then some people call me "Demon". That is also nonsense.

  • [ Laughter ]

  • >> Dalai Lama: What is real Person? I usually just call myself as a simple "Buddhist monk".

  • That's true. In my dream, I often remember I am Buddhist Monk, that's dearest in my heart.

  • So then, I receive this kind of Degree -- Honorary Degree and also talk with public, even I am

  • not thinking as a Buddhist Monk -- I'm simply a human being. On that fundamental human level

  • we are same, mentally, emotionally, physically we are same. Then important I want happy life,

  • you also want happy life. Differences of family background, differences of level education,

  • wealth, rank or different faith, different color, it is all secondary. What is important

  • we are human being. Everyone wants happy life that is from birth we have the right to achieve

  • happy life. So now question, "What is happiness? What is the meaning of happiness?" I usually...

  • of course my own [inaudible] understanding about the different English word, I myself

  • not very clear, but rational understanding, So, I usually feel happiness means here means

  • deep satisfaction. So that means pains and sufferings sometimes bring deep satisfaction.

  • So here main meaning, I feel, satisfaction. So, then what is way to gain deeper satisfaction?

  • Usually the materialistic world, I think you consider some kind of satisfaction, mental

  • level satisfaction through sensorial experience. Looking some beautiful thing, including sports,

  • you get some satisfaction. And music hearing gives some satisfaction. And taste, smell,

  • touch through these way we get some satisfaction. So these kind of satisfaction much depend

  • on external factors. When these external factors are absent, you feel void. Other hand, like

  • those I think serious practitioner spend hundreds life solitude but, with deep satisfaction,

  • no need music no need scenery. Simply think of satisfaction from that level, mental level

  • itself, and not relying on sensory level. That is really deeper level of satisfaction.

  • So I always telling, sharing with people in order to be happy life, we should pay more

  • attention about our inner value. Try to stick happy life from external life, from money,

  • from power, it's a mistake. Yes money important or this -- no doubt very important but, our

  • source of happiness is within ourselves. There are many differences, whether educated or

  • uneducated, rich or poor, or high status or low status or different color. Or even believer

  • or non believer no differences. That is to believe in faith tremendously to God, that

  • is satisfaction that also immense source of inner peace and inner strength. Just this

  • morning, we witness to Christian practitioner. According to their experience, they made very

  • clear, how much strength comes from their faith. For a non-believer, I guess not faith

  • not relevant. And what else I feel of course, Buddhist and the follower of Genesis and some

  • other ancient Indian tradition, branch non characteristics of religions however, in each

  • sort of tradition; the faith also takes important role. But then non-believer, I feel and also

  • according to ancient Indian Tradition, the real source of satisfaction or inner strength

  • is I believe human warm heartedness. Of course all religion statement that but, itself mainly

  • from biological factor. When you are born the way we grown up, firstly, we born from

  • our mother. Even if the child is still in the mother's womb, the mother's mental state

  • more calm, more happier state of mind has very positive impact, on the unborn child.

  • Mother's mental state at that time, too much worry too much anxiety, anger very bad effect

  • for the unborn child. And after birth, according to medical scientists, they say after birth

  • for next few weeks, simply mother's physical touch is the crucial factor to properly develop

  • their brain -- enlargement -- enlarging their brain size -- size of the brain. Then obliviously

  • those children who received maximum affection at the young age, in deep inside, they are

  • more calm, more inner strength less fear. I think here, outwardly we all [inaudible]

  • but deep inside, those individual who received maximum affection, maximum care at a young

  • age, I think these people at deep inside much more calm, less sense of insecurity. Then

  • those children -- then, those people, who at that age lacking affection from their mother,

  • or worst cases abused. Then that leaves a scar remain several decades, or generally

  • I think of that whole life. So such people in deep inside sense of insecurity that automatically brings suspicion, that

  • bring sort of situation you remain distants from other. As a result a unsafe feeling and

  • loneliness. Actually, such things are against basic human nature[HC2] -- human nature -- like

  • this morning I also mentioned social element. [Inaudible] any social element, there must

  • be some emotion, which bind them together. That's a human affection. Not just a [inaudible]

  • but by nature voluntarily -- "Oh, they are human being." Our brothers, our sisters and

  • sense of concern, of morality. So that's not come to education, but by biological factor.

  • So on that basis, using reasons, using our interests and further standing, that is of

  • sense of affection. Simple concern of other human being. [Inaudible] this morning I mentioned,

  • biological [inaudible] of affection, it is bias limited. Very much mixed with attachment.

  • The other one, with that they as it seek, the two reasoning [inaudible] then you get

  • conviction -- [inaudible] attitude, compassion, loving guidance immenseful benefit, not only

  • other, but for yourself. These convictions, then you can extend, or promote further [inaudible]

  • that is unbiased compassion. That is genuine [inaudible]. That enthusiasm can extent towards

  • as your enemy. Once you double up general sense of concern or efficient towards your

  • enemy, similar [inaudible] your friend and in some cases, even stronger, because there

  • is reason. People who lies to you, their doing some good things, so their consequences will

  • be positive. Perpetrator -- enemy they drink, they carry some work [inaudible] so ultimately

  • [inaudible] they will face the consequences. There more reason to feel more concern about

  • this wrong [inaudible] people. Victim say it -- already is this something now already

  • happen. From this viewpoint [inaudible] they say, "One law [inaudible] chapter closed."

  • But the perpetrator [inaudible] just to start one new -- new chapter. So they have to face

  • negative consequences and long future. So there is a reason feel concern about that.

  • So anyway, that is years of unbiased compassion. These people also, [inaudible] he told me,

  • "True is [inaudible] should extent love compassion towards in to our last creation. Wonderful.

  • Then my Jewish little friend. One time he mentioned he advise from a [inaudible] he

  • advise some of his student -- in the class he mentioned, "When you ever face some people,

  • who usually you get irritation, then think that moment that person -- image of God. So

  • later the student reported him, "After we listen yours of advise that's in Jerusalem."

  • Some [inaudible] student in his class -- later as told to him, "After we learned as your

  • advice. When we face some sort of check post, usually they get some irritation, some anger."

  • So after that sort of notes -- than think that person also, image of God. So that much

  • of use -- he needs help to reduce fear or irritation. So all reasons of traditions [inaudible]

  • technique there. So anyway to [inaudible] they -- firstly our calm experience, that

  • means we all come from our mother. Sometimes I jokingly telling or sharing with audience

  • -- my mother illiterate, uneducated, just a farmer, but very, very kind. So she -- of

  • course, to all her children very, very kind especially when I was there -- I'm the youngest,

  • so she's really showing me -- tremendous of a kindness [inaudible]. So there I did bit

  • of showing bossy -- attitude was my mother [laughter] I see her kindness there spoil

  • me. [Laughter] So as of [inaudible] the child usually carry by mother and -- on shoulder

  • -- so I carry it by my mother, then I hold my mother's two ear [laugh] when I want to

  • go this side. [Laughter] If mother -- mother listened not for [inaudible] instruction,

  • then I shout. [Laughter] So that the indication I think my mother so dear to me, very, very

  • kind so therefore, I always telling people, "I have certainly amount of compassion", of

  • course later, Buddish training also in itself, but we don't always see it, come from in that,

  • so that is we all have the same experience, same potential. When we are young as soon

  • as we born, we receive immersive affection from our mother. Perhaps, experience reached

  • from the body -- every particle of our blood. So they call them scientists. People who surrounded

  • by affectionate people much happier. Even hospital much happier -- [inaudible] much

  • quick. And also the scientists say constant fear, anger, hatred, actually eating our inner

  • system. [Inaudible] stand, so there for this body -- particle of this body go very well

  • with affection -- with compassion, not go well with fear, anxiety, and anger. So therefore,

  • as I mentioned this morning, I consider human being basically more gentle nature. So now

  • the topic, nonviolence in new century [laughter]. So, as I mentioned this morning, turn of century.

  • I think the most sort of extraordinary century of human history, came that century -- lot

  • of innovations, and [inaudible] signs of [inaudible] and also different ideas and different systems.

  • Meantime, that century really become central [inaudible]. If this [inaudible] really solve

  • problem of the world and brought really peaceful happy world, then that could be some justification,

  • but does not. Even some sort of [inaudible] crashes or locally some sort of blood shed

  • -- beginning with this century. These I think -- most of these symbol something wrong in

  • the past -- something vigilance in the past century. So therefore, now if we use common

  • sense, we can direct conviction, using violence is not all [inaudible]. [Inaudible] this morning,

  • the ladies mentioned -- a sister had mentioned spiritual [inaudible] still we are bottled

  • humanity, we have to live to understand it. That person belongs to other continient, but

  • still -- you lead these continient -- people in these continent. So I often telling people

  • now today we must gather up [inaudible] victory [inaudible],neighbor so called enemy, that's

  • a victory of yourself. Now today, this side of your neighbor [inaudible] yourself, that's

  • the reality. America needs worth some extent, from where I come from [inaudible] also come

  • from other [inaudible]. And, also, you need market without other country. [Inaudible]

  • economy [inaudible] economy [inaudible] cannot take this. So it does [inaudible]. Then [inaudible]

  • a problem. America, most [inaudible] nation. You can't stop the [inaudible] problem unless

  • whole world work together making same effort, same goal, otherwise you can't solve. [Inaudible].

  • So, now the comparable separate [inaudible] is gone. Now we must have consider an eternal

  • world as a part of [inaudible]. [Inaudible] from [inaudible] viewpoint creation of God

  • [inaudible]. And the [inaudible] speaking, the nearly now [inaudible] human being is

  • a heavily interdependent [inaudible]. So the [inaudible] now with that [inaudible] understanding

  • [inaudible] is obligated. Now only thing is [inaudible]. Whenever we feel some problem

  • we have to solve that problem to dialogue. [Inaudible] and share our own problem. And

  • then [inaudible] the problem than how to solve jointly. That's the only way. So I usually

  • [inaudible] this century should be the century of dialogue. When people see sort of almost

  • now [inaudible] and peace, world peace, world peace, [inaudible] will not bring peace or

  • true prayer, also will not bring peace. At a meditation, a true meditation, bring world

  • peace? No. World peace, firstly, war, human action, human creation, so peace also [inaudible]

  • themselves must create through our action peace will come. Peace doesn't mean no longer

  • any sort of disagreement, no longer any problem. Problem [inaudible]. I jokingly sometimes

  • -- I jokingly telling people, if[HC3] we really want peaceful world, no longer any problem,

  • then either human species disappears or our brain change. [Laughter] So, that is not good.

  • Anyway, you can't do that. I think the human brain one way real problem maker, but one

  • way human intelligence. Because of human intelligence we only human being, only human being, can

  • develop infinite love, infinite altruism, not animal. Biologically, difficult, but as

  • a seed of compassion from biological factor, then use human intelligence. Through that

  • way, we can develop infinite love and compassion. So, I think inside some trouble, the world

  • has to survive. Therefore, the problem there we have to find effective, realistic method,

  • that dialogue. So, in our education system, I think more presentation about spiritual

  • dialogue, and also the dialogue also, is very much related with inner strength, self-confidence.

  • Fear and hatred keep here minimum dialogue difficult. Dialogue does not mean out of fear

  • out of anger, no. Dialogue means sincerity, truthful, honest, respect others' rights,

  • others' interests, the willing to share their problem. That is the basis of dialogue. So,

  • in order to carry meaningful dialogue, you need sense of brotherhood sisterhood and share

  • very much, involve their warm-heartedness. So, warm-heartedness, I think various education

  • institutions, I think should pay more attention about warm-heartedness, not those believer

  • very good today on teaching, increase these things. Then in general the secularism of

  • education system without touching religion, secularly, we can educate, we can promote

  • these in a way. I must make clear that when I used "secularism," it does not mean negative

  • attitude towards religion or disrespect towards religion, no. Secularism according to Indian

  • understanding, secularism is to respect all religion, no preference to this religion or

  • that religion, and accordingly Indians follow secularism sort of idea, even respect nonbeliever.

  • Thousand years -- more than 2000 years, there are certain schools of thought, which is the

  • nihilistic school of thought. That school of thought is criticized by rest of the traditions

  • but, respect people who are holding that sort of view. They refer these people also as "rishi."

  • Rishi means sage. So, I think, this morning, I mentioned actor/action, the view point of

  • the nihilist, viewpoint criticize, but a person who has that view, respect. So again make

  • a distinction actor and action, viewer's view, like that. So, therefore, it has to be to

  • bring this century more peaceful, no longer sort of mobilized murder, that's all. Different

  • views, different words, sometimes through war, some individuals become hero, but actually

  • a murderer. Killing one person is call murderer, killing thousands and thousands and 100,000

  • people killed, we call hero, unfair. So, we must make effort to bring genuine peaceful

  • world. Whenever we find some conflict, we must utilize human intelligence and human

  • warm-heartedness. Combine these two through dialogue, solving the problem. So that is

  • about my talk. Thank you. Now some questions. Okay?

  • [ Applause and Cheers ]

  • >> Dalai Lama: [Chuckle] No questions?

  • >> Your Holiness, these were the questions submitted through Internet, online.

  • >> Dalia Lama: [Inaudible]. [Laughter]

  • [ Applause ]

  • >> What do you like most about going around the world? [Tibetan translation].

  • >> Dalai Lama: That's a difficult question, [Tibetan language] [Tibetan translation]I

  • have to say. I think mostly on your question, freedom, which you enjoy, that's wonderful.

  • [ Applause ]

  • >> Dalai Lama: And also I like American style, not much formality. That I love better. [Laughter]

  • In some European countries, when we met and also some Japanese, whatever we ask something,

  • they are just nodding, what is the real answer, we don't know. [Laughter] Of course to me,

  • more sort of occasion meeting, if it was Japanese, usually very sort of reserved. A very close

  • friend of mine, so they also now, love completely informal, like that. I like informal. That

  • I like.

  • [ Applause ]

  • >> In what ways do our enemy become our...

  • >> Dalai Lama: I think little story, oh, perhaps, [laughter] I think, when I was in Tibet, I

  • like Life Magazine shows one picture of Queen of England. The queen is actually on a ship,

  • queen makes speech, very dignified lady. In the meantime, [translation] the skirt was

  • being blown away -- blown up by the wind and the queen is still well so, the attitude is

  • sort of nothing happened. If I were there, I would first [Inaudible]. [Laughter] Of course,

  • I have due respect or admiration for the Queen of England, a wonderful lady. [Laughter]

  • >> In what ways do our enemies become our most valuable teachers or contestants?

  • >> Dalai Lama: That right this morning I already mentioned, isn't it? [Laughter] So I think,

  • in a few word, we need promotion of unbiased compassion. That means genuine compassionate

  • attitude towards your enemy. Now, as a foundation for that practice, we need forgiveness -- tolerance.

  • So practice of tolerance and forgiveness, only our enemy created that opportunity or

  • there is one story. In Tibet, there is a walkway around the temple [translation], one person

  • goes there and one person already there and sit and looks meditate. Then the person who

  • walking asked him, "What are you doing here?" He mentioned, "I am meditating on patience

  • or tolerance." [Translation] Then he said to him, "in that case, go to hell." [Laughter]Then

  • the person who is supposed to meditate on patience immediately responds, [translation]

  • "You go to hell." [Laughter] When the person without disturbances seems quite successful

  • to meditate on patience, but real sort opportunity come [Inaudible] practice. So, therefore,

  • people who create the problem that's a real teacher of practice of patience. That's again

  • this morning I mentioned that does not mean you bow down. Again, as I mentioned this morning

  • and here also, make distinction, actor and action. Actor is concerned being, human being,

  • must respect, must show our love, but their wrong doing, their wrong action, in case,

  • we have to take counteraction in order to stop that. That also not out of anger, not

  • out of hatred, but out of essential concern of their well-being as I mentioned earlier.

  • Next question.

  • >> What do you think about the Arab spring -- the ongoing democratic movements in Arab

  • or the Middle East?

  • >> Dalai Lama: I think it is a sign of desperation of the people. I think it changed many of

  • them jobless or not satisfied and on top of that, lot of suppression. Or recently, after

  • that crisis, in India, I met one of my longtime friends, a German diplomat, who served many

  • years in Delhi and recently, few years he posted in Egypt. So, out of my own curiosity,

  • I asked him what is the situation during the old regime and he mentioned. Some people when

  • they express some sort of different opinion, then arrest and torture, very serious. And

  • I heard his [translation] explanation out of his own witness, things are really difficult.

  • So, this situation happened out of desperate. So, it was alright. I have always mentioning

  • and expressing, world belongs to humanity, not government. For example...

  • [ Applause ]

  • >> Dalai Lama: So like... Egypt belongs to Egyptian people, not few leaders, not kings,

  • not religious leaders, but the people. So therefore, they are governed by the people.

  • The best system is democratic, through election and every four years five years election.

  • That's the best way to govern your own country by the people, for the people, and independent

  • judiciary and then free press. I usually sharing with [inaudible] the media people should have

  • long nose like elephant nose, and then should smell in the front, front of me, front of

  • translator and Chancellor and you, and also very important to smell behind, what's going

  • on. [Laughter] So that is very important. Sometimes you see, some sort of strange people,

  • outwardly very nice, but behind not that much nice. [Laughter] So, people must know that.

  • So the media people should investigate what is going on, what's happening, whether politician,

  • whether businessman, whether scientist, whether educationist, [Laughter] or whether spiritual

  • leaders like myself. So you should investigate what the reality and then inform to public

  • clearly, provided it must be unbiased, truthful, honest, objectively. That is also very importantly

  • in order to build a healthier society in every field. I think all those wrong things must

  • informed public, then these individual people may think more cautiously. Otherwise like

  • China, in previous time, yes tight control, and also I think at that time I think every

  • people -- I think majority of people really full of enthusiasm, but that time gone, and

  • then economy realization, lot of opportunities, making money, then immense corruption. No

  • proper law. No free media. So, in democratic society, the media people also have very,

  • very important role. And then also this morning, sister mentioned that people get some kind

  • of fear, some sort of negative of things, that also you see media people have sort of

  • responsibility to inform people more balanced way, more holistically, then there is plenty

  • of reason to feel optimism. Now, I'm over [translation] 75 years, now nearly 76 years,

  • I what I learnt in my lifetime, truthful, honest transparent. Firstly, I think truthful,

  • honest, that is real sort of strength. Gun, force for temporary, decisive but long run

  • very weak. Truthful, more compassionate, truthful, honest, really this gives the strength. With

  • honest, truthful, you can conduct transparently, that brings trust from others. That also creates

  • more sort of strength. So that is me. So therefore, the media people should sort of make presentation,

  • the negative side, destructive side, and meantime, inform people. That is the basis of hope,

  • basis of optimism. So that is my small suggestion about that. Okay, now.

  • >> This is a personal question. Did your Holiness every learn how to drive a car? [Translation]

  • >> Dalai Lama: Oh, yes. [Laughter] When I was in Assam, I think my age, maybe 18, 17

  • -- 18, there were three old cars, which belonged to 13th Dalai Lama, then the last I think

  • -- at least I think two decades that is kept there, then I, how do I say, bring and also

  • you say driver, I call from India and then repairs of them, and then while driver not

  • there and then I start [laughter] and still little bit of the formality, so I cannot go

  • outside the yellow wall, within the yellow wall, there is not [translation] much space

  • but garden, so lot of trees, then I drive. [Laughter] One day... it was one occasion,

  • I drive and then one branch of tree, here like that, so I close my eyes. [Laughter]

  • So then, I much of worried, now how to tell my driver the next day. I was a little bit

  • nervous. Then, I thought the glass in the front of light, one glass broke. That glass

  • is not ordinary glass. [Translation] It was a special type of glass that has jacket lines.

  • Then, impossible to buy that kind of thing, of course at that time, no car in Assam market.

  • Then I thought, I think since my childhood, I have some kind of scientific sort of mind

  • where all sort of experiment. So I thought, made ordinary glass, then sugar melted and

  • made really thick, then one scissor, then drops -- one drops as it put on the glass,

  • then afterwards, it looked similar, [laughter] then other glass. So I put that quietly and

  • kept quiet. Whether later the driver noticed that or not, I don't know. [Laughter] So,

  • that is my experience like that.

  • >> How do you feel that your absence from Tibet has affected young Tibetans and if you

  • return, how do you think it would change that?

  • >> Dalai Lama: [Translation] There is a Tibetan expression, which says that the blessing of

  • a Lama is better from a distance. [Laughter] Of course, Tibetan people inside Tibet very,

  • very eager for my return, and they want before they die, they want see me. I receive lots

  • of moving message from Tibet. In the meantime, those more sort of intelligent people, they

  • expressed to me, they sent messages to me that it is sufficient for them if Dalai Lama

  • has a life freely. So, they appreciate my presence in free World. They feel then Dalai

  • Lama can represent of them. So far, Tibetan spirituality or Tibetan spirit, of course

  • Dalai Lama institution also important, but important is the spirituality or tradition

  • itself, now, more than 1,000 years actually, Nalanda tradition, I usually describe Tibetan

  • Buddhism directly comes from Nalanda Institution, I think beginning of the century and then

  • last I think two centuries, [translation] [inaudible] last millennium. It will remain

  • I think several centuries this... they saw the best of Buddhist philosophical education,

  • and it is almost like academics. Not only it mention how to pray, not that, just it

  • is explaining what is reality and true investigation. So, I found in the Nalanda tradition, the

  • science also there, science of matters, science of mind, both on there. Nothing to do with

  • religion, just describes the reality. Then on the reality, like momentary changing from

  • subtle level, external matters as well as internal mind, always changing, always moving.

  • So, that reality, the concept of impermanence developed. And also the ways of existence

  • are due to other factor, so, on that reality, the concept of absence of independence existence.

  • Now, these are Buddhist philosophy -- Buddhist concept. So this is also academic sort of

  • subject, not religion. Then, further part, religion, Buddhist religion, how to pray,

  • how to meditate and these things. So therefore, I felt the Nalanda tradition is not only just

  • spiritual or religious tradition, but it is truly academic tradition. So, in Tibetan tradition,

  • Buddhist tradition directly comes from that tradition, because the real person, the main

  • person who introduced Buddhism in Tibet, was one of the top masters or scholar of Nalanda

  • institution and also a great logician. So therefore, in our tradition, logic takes a

  • very important role. Other cases like Chinese Buddhist, not so much logic, what is that

  • [translation] not much role or like that. So therefore, Tibetan tradition, Tibetan spirit

  • very much related with Buddhist philosophy and is deeply rooted in Tibet, 1,000 years.

  • So, that is the Tibetan spirit, not relying on one person or one institution like that.

  • So, I have no worry. Of course, when time come, time of possibility of return come,

  • of course I can serve, some extent, I can serve, but whether I am there or not, Tibetan

  • spirit will remain, that I am quite sure. Now, last 60 years -- 50 years, 60 years,

  • the new generations come, old generations gone, but Tibetan spirit as strong as before,

  • sometimes every stronger.

  • [ Applause ]

  • >> Tibet is the headwaters. Tibet is the source for three major Asian rivers, Yangtze, Mekong,

  • and Salween.

  • >> Dalai Lama: Yes, yes.

  • >> China is damming, making dams to divert water into China. The question is where do

  • the affected downstream countries like Burma, Cambodia, Laos, Thailand and Vietnam stand

  • in pushing back or aiding Tibet? If fear of repercussions from Chinese authorities keeps

  • countries from speaking out, how will the reactions build as Chinese control increases

  • due to the need for water. What nonviolent actions can be taken now and by home?

  • >> Dalai Lama: [Translation] As this is very, very important, wildlife commitment is ecology.

  • Ecology is some Chinese ecologist, they discard Tibetan plateau is Third World, because on

  • global warming, from Tibetan plateau is as much as North Pole and the South Pole, so

  • he describes the Tibetan plateau as Third World, and then Tibetan plateau -- that Third

  • World, rather positive delicate because again it is just some scientists say, the rate of

  • global warming or whatever [translation] a rate of warming, globally is zero point one.

  • Tibetan plateau zero point three. Because of high altitude and dry climate, some more

  • serious then during my lifetime [inaudible] [translation] the river flow has really gone

  • down. Some cases during say spring or some cases, certainly increase the water pressure

  • like that. So anyway, this as you mentioned, these major rivers which, I believe I think

  • over billions human beings life depend on this water. So it is that obviously all not

  • in India. This water come from Tibet is there [translation] livelihood. So therefore it

  • is serious matter, take care of this ecology in Tibet and these waters, these waters, these

  • rivers and also very important to not bruise it. Some cases as in nearby river some factories

  • and mining and that bruised water. Some varies, some sort of [translation] unprecedented sort

  • of business and in some cases wild animal, number of wild animal died, because of the

  • pollution of the water. So it is really serious so now I can go on practical thing is, I'm

  • always suggesting some environmental group or some government officials and some individuals

  • who have interest in ecology, then go to Tibet with full corporation of Chinese ecologist,

  • because this is interest for everyone, not political matter. So go to -- go to Tibet

  • and support, have some investigation how much damage already done and what now mattered

  • -- to recover this damage and then most important, how to take special precautions not damaging

  • ecology. So Chinese also need these kind of investigations, with full cooperation Chinese

  • specialists, I think you can do, I think you can do although some of these local Chinese

  • officials really narrow-minded, so sometimes they put unnecessary restrictions. Okay, it

  • is important to try, I feel. Then after sort of trial research and then I think can make

  • some suggestions to concerned country, political Chinese government. Like that, that's my view.

  • >> What are your future plans after stepping down from the role of a political leader for

  • Tibet?

  • >> Dalai Lama: Nothing, nothing new of course the responsibility of the political role,

  • now handed over or two elected political leaders actually, last ten years my position -- same

  • title position [inaudible] 2001 we already issued political leadership. Since then my

  • position is same as that position, since something like figurehead. Now I retired all of that

  • formal [translation] former responsibility so that I have more time for my true commitment.

  • That is number one commitment, emotional human value, the second commitment promotion of

  • harmony. Now the rest of my life, of course, since many years I was telling a true responsibility,

  • true commitment number one commitment emotional human value, second promotion of harmony,

  • these two my lifelong commitment. Then third commitment is about Tibetan rule [inaudible]

  • and political rule. Now that commitment I always make clear there's limitation. Now

  • time come and I really feel proud I am this four century old tradition. The Dalai institution

  • is the head of both [inaudible] political and spiritual. One reason I always telling

  • people the religious institution and political institution should be separate. So while I'm

  • telling other people, I myself hold both [chuckle] so that is hypocrisy... hypocratic expression.

  • So now I make it very clear, now I'm simply spiritual leader, one of the spiritual leader.

  • All political is over. So that I took voluntarily, happily and proudly and another thing, a selfish

  • reason. The four -- almost four century old tradition voluntarily and it's much better

  • than due to some pressure that end is not nice. [Laughter] So I also suggesting since

  • just a few years, I offer a suggestion to the Chinese Communist Party, now should think

  • gradually retirement, Chinese Communist Party retirement.

  • [ Applause ]

  • >> Dalai Lama: Retirement... retirement with grace is much better. Like Judo these things

  • is some better retirement from desperate not good, disgrace, is it. So now I already demonstrate

  • in the eyes of those Chinese Communist Party, I voluntarily now retire [laughter]. I think

  • we saw community is our community of about 150,000 Tibetan, we fully sort of engage in

  • democratic practice. I think as far as democratic practice is concerned, we saw community much,

  • much advanced like that. So I think eventually the Chinese government also can learn from

  • our experience [laughter]. So in anyway, the people from China most populated nation and

  • Chinese people 5,000 year old culture or history, civilization and generally Chinese people

  • are cultured people and hard working and realistic. So look wherever Chinese community, group

  • or bigger number of Chinese community there, they create China Town. Chinese [translation]

  • character and Chinese food are everywhere. It is true, they adopted [translation] the

  • local sort of ritualistic people and productive. Meantime, kept ducks. They're really wonderful.

  • So I often tell my Indian friend, why not where Indian community there, Indian Town?

  • Initially it's the same, where Indian community is there also, you see they have some temples,

  • like that so they carry some [inaudible] which is these things. But didn't create the name

  • Indian Town. So China Town there, Indian Town must be. [Laughter] And [translation] Mayo

  • Clinic, some Indian physicians there so among the professions, a number of Indians like

  • that. So therefore, so anyway the Chinese people are really realistic, hard working,

  • practical people. Now economy also is growing well, although the [inaudible] that's quite

  • terrible and corruption, India's corruption. That's really sad. I'd always quite healthy

  • sort of way going so therefore, eventually I always telling my Chinese friend, "It is

  • [inaudible] that one point at [inaudible] human population." That Republic is a most

  • public nation deserve to become superpower, but in order to become superpower, respect,

  • trust from the rest of the world is very essential. Without that, just a military power brings

  • more fear, more distrust. So therefore in order to bring trust, respect from rest of

  • the world, China should carry transparency. That's very important. Close society is too

  • much censorship and assassination -- I often tell my Chinese friend, "1.3 billion Chinese

  • people have every right to know the reality and also 1.3 billion Chinese people also have

  • the ability to judge what is right and what is wrong. With that set of circumstances...

  • [ Applause ]

  • >> Dalai Lama: ...censorship and distorted information is immoral, fooling their own

  • people. So therefore I think China being a democracy immediately, that I have some reservation.

  • If the central authority collapse, then there could be [inaudible] situation. This nobody's

  • interest... gradual change as I mentioned earlier, gradually the communist party now,

  • I think China's Communist Party at the young age, junior socialist communist. Now, old

  • age, China's Communist. Now, capitalistic communist [laughter]. Now perhaps next stage,

  • gracefully retire. [Laughter] So anyway, I think the practice of introduce transparent,

  • freedom of information, eventually independent judiciary, that I think must start. That's

  • my feeling, my view. Of course, that's ... I saw some of the latest Chinese hard liners,

  • that's the real demons to rebuke [laughter]. They just call me as a demon, demon so when

  • I heard that first time, I immediately acted... oh, I have this horn, a demon horn [laughter].

  • This I did, very, very childish, but silly. Next question?

  • >> Your Holiness, how can one live peacefully, at peace when he has so many responsibilities

  • on a day to day basis such as work, family and so on?

  • >> Dalai Lama: Yes, if someone really feels peace means no problem, then that kind of

  • peace is impossible to achieve. [Laughter] I can only answer for that should end your

  • life [laughter]. Then, no problem. [Laughter] That also silly. So while we a life, live

  • surrounded some kind of problems. That's quite nature. So it is wise to find inner peace,

  • inner strength, then no matter what's surrounding, that can be possible. I think of course, I'm

  • a monk, celibate, no problem in our family or children or these things [laughter] but

  • equally I have a lot of problems, but one problem start, one problem face, some disturbance

  • in my mind. But then gone... on the surface, usually I describe like ocean. On the surface,

  • wave comes and goes, comes and goes but underneath always calm. That we can do, [inaudible] and

  • possibly inner strength, these two combine, you can maintain inner peace, no matter what's

  • surrounding. And after all, the centuries one Buddhist master, Buddhist philosopher

  • expressed [translation] his advice was that when dealing with problem, if you see that

  • there's a solution to it, then there's no need to be overwhelmed. But if there's no

  • solution to the problem, then there is no point in being overwhelmed. [Laughter and

  • applause] That's a very practical suggestion.

  • [ Applause ]

  • >> Dalai Lama: It is very, very practical and realistic sort of approach. That we can

  • do if we use human interest properly, and more of that holistic view, and that we can

  • maintain. Inner peace no matter what the problems surround you.

  • >> Please give me your thoughts on how to raise a spiritual child in the 21st Century.

  • >> Dalai Lama: [Speaking in Tibetan] Generally, I usually you see sort of give the idea or

  • view three kind of spirituality. One spirituality with concert of God, Judeo-Christian tradition,

  • Islam tradition, and some others. Then another spirituality like Buddhism, [inaudible] as

  • I mentioned earlier, ancient other tradition. The belief [inaudible] cause and effect means

  • action, effective action, effective action, effect. That also one way to develop spirituality

  • and then there must be a third, without talking, without touching, religious faith, simply

  • use of common sense and common experience on the base of these things, use our interests.

  • And then nature for the warmth given by a balance [inaudible] combine these two things,

  • human interest, human warm heartedness. That also I call secular ethics, secular spiritual.

  • So that's my idea. So according to your own experience and also judging the mental disposition

  • of your children make available the information, all these things. Then let them eventually

  • choose. Without spirituality, without moral principle, no matter what sort of great profession,

  • it may not be sort of successful. That's quite clear. So that is my view.

  • >> Two final questions.

  • >> Dalai Lama: Okay.

  • >> Is it thought or action that is most effective when it comes to forgiveness, compassion and

  • happiness?

  • >> Dalai Lama: I think firstly moderation and moderation brings action. Different moderation

  • apparently some action is hypocrisy, not genuine. So every human action more effective action

  • some new direction, you see is in here, my hand go there, is [inaudible] [translation]

  • mutual action. But more serious action, there must be moderation. So ultimately all the

  • positive action based on sincere, positive, altruistic moderation. Then moderation alone,

  • just remain moderation alone, also not so effective. So action, I think both important.

  • >> If you think you will be able to return to Tibet, how long do you think it will take?

  • [Translation]

  • >> Dalai Lama: That I don't know [laughter]. It may take five years, ten years, 15 years,

  • but if one thing quite clear, People's Republic of China, even the communist party, if it's

  • in the party... done sort of different opinions now coming and changing... changing. So anyway

  • I think in the 20th Century, the Bolshevik's revolution, 1916 --17 and then within the

  • century, it's changed, not by external force, but within the people in the country, through

  • peaceful means. So many dictators like I think Philippine dictator, Marcos, you see, changed

  • by popular movement, peaceful movement. Like that is in many part of the world, it happened.

  • So thing will change and then Cuba, your neighbor here, like Cuba, still Castro, their all still

  • revolutionary, thier still there, I think his brother, younger brother, basically I

  • think same ideology but more [inaudible]. Now they also start changing. So after all

  • as I mentioned earlier, the best way govern the country is by the people, is democratic

  • system, no question. So eventually, even China also, have to follow that tradition, democractic

  • pratice there's not a choice . That's what I believe. Thank you.

  • [ Applause ]

  • >> Thank you your Holiness. I know that I speak for everyone here, your Holiness when

  • I say that we are deeply grateful that you have taken the time to speak with us today.

  • Your message is of immense benefit to us. Thank you [inaudible]. Before we go, I would

  • like to present the financial accounting for today's events, $100,000 was donated from

  • the Distinguished Lecturer's Committee and approximately $170,000 was generated through

  • ticket sales.

  • [ Applause ]

  • >> All monies have been used to finance the production of the morning panel discussion

  • and the afternoon lecture. Included in the production costs are transportation, accommodation

  • and security fees. Your Holiness, on behalf of the University of Arkansas, thank you so

  • very much for your presence here today, and your enlightening ideas on issues of such

  • profound importance to us all. We will not soon forget this afternoon. I ask that all

  • remain standing as his Holiness exits the stage. For those seated on the floor, please

  • use the tunnel to your right as you exit from the arena. The tunnel will be open as soon

  • as his Holiness has departed. Thank you all for joining us today. Be safe on your journey

  • home.

  • >> Dalai Lama: Thank you, thank you, thank you. Thank you, thank you, okay.

  • [ Applause ]

  • >> Dalai Lama: Those points that I mentioned, anyone who feels some sort of interesting,

  • some sense, then please think more and try to implement in our own daily life and then

  • eventually you'll find some sort of [inaudible]. Then those people who feel not nice at all

  • interest, then forget it, no problem. Thank you. [Laughter]

  • [ Applause ]

  • >> Dalai Lama: Thank you.

  • [ Applause ]

  • >> Thank you sir. [Background noise ]

  • >> Dalai Lama: Thank you, so sorry, sorry, sorry, sorry. Okay. Thank you.

  • >> It was a wonderful thing.

  • >> Dalai Lama: I appreciate all your work, all your help. Thank you.

  • >> It was my pleasure.

  • >> Dalai Lama; Thank you, thank you. [Laughter] Thank you, thank you. Same person.

  • [ Applause ]

  • >> Dalai Lama: So, bye bye, thank you.

  • [ Applause ]

>> Please welcome Dr. Sidney Burris to the stage.

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新世紀的非暴力。前進之路 (Nonviolence in the New Century: The Way Forward)

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