Buddhism
14th Dalai Lama (1935 - )
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14 Dalai Lama
Background information
The geography of Tibet
The Tibetan plateau or Tibetan province is rightly called the roof of the world. The
average elevation of the plateau is 4,900 metres (over three times the height of Ben
Nevis). Chomolungma (Mount Everest) and many of the world’s highest mountains lie
within Tibet. The area is also known as the ‘water tower of Asia’ or the ‘third pole’ as
many of the continent’s rivers, including the Ganges, Yangtze, Indus and
Brahmaputra, originate from Tibet. The area of the Tibet is 1.2 million kilometres
squared (Scotland 78,772 km squared). Despite such size, according to the 2000
Chinese census, the population is 2.62 million (less than half the population of
Scotland).
Tibetan history
Tibet has had a turbulent history. At times the empire of Tibet encroached into what
we now call China, and at others it has been subject to the powerful empires of
Mongolia and China. Tibet has been at the frontiers of various empires throughout
history including Chinese, British, Russian and Sikh.
The predominant cultural and religious influence on Tibet is Buddhism, which arrived
in the 7th century CE. Tibetan Buddhism regards the aim of life to be the attainment of
enlightenment (becoming a ‘Buddha’) for the sake of all beings. Tibetan Buddhists
believe that certain spiritually advanced people can help others to achieve this. These
‘saints’ are called bodhisattvas and the dalai lamas have been regarded as examples
of such sainthood. These are people who have chosen to be reborn in order to help
other beings.
In Tibetan Buddhism great emphasis is placed on the importance of the spiritual
teacher and his lineage. These lines of teaching have given rise to various monastic
traditions in Tibet. The Dalai Lama is head of Gelug branch of Tibetan Buddhism.
Another notable head of a particular lineage is the Karmappa (pictured with the Dalai
Lama below) who is head of the Kagye tradition. As with other religions in other
countries, when Buddhism arrived in Tibet it adapted to the local cultural and
geographic conditions. The pre-existing Bon religions, which placed great emphasis on
shamanism and imagery still exists within Tibet, but also influenced Tibetan Buddhism.
This perhaps explains aspects of Tibetan Buddhism which place great emphasis on
visualisation, imagery and ornamentation. A further important aspect of Tibetan
Buddhism is an emphasis on scepticism, good reasoning and criticality. Debate is
encouraged as a means by which to improve understanding and question tradition.
The history of Tibet is contested and varies depending on your perspective. Tibet has
been isolated from much of the rest of the world. This isolation has been partly due to
its geographical inaccessibility but also has been self-imposed. As the Dalia Lama
puts it…
“We Tibetans had chosen – mistakenly, in my view, to remain quite isolated
behind the high mountain ranges which separate our country from the rest of
the world”.
(source: The Dalai Lama (1999) Ethics for the New Millenium, Riverhead
Books)
At various times Tibetan leaders have effectively closed the borders to outside
influence. The effects of this have been to create, in many western minds, a sense of
mystery around Tibet. This can be seen in the myth of Shrangi-La, the idea of a
Himalayan paradise or utopia. To the western mind, the mountains of Tibet represent
a challenge to be conquered. In 1924 a British climber, Edward Mallory, when asked
why he wanted to conquer Everest, allegedly responded “because it’s there”. Mallory
and his climbing partner Sandy Irvine perished on their last pitch towards the summit.
Whether they died on the way up or during the descent remains one of climbing’s
great mysteries and adds to the mystique of the Himalayas and Tibet.
Throughout history Tibet has been the battleground for various empires. For example,
in the early 20th century Britain invaded as a response to Russian ambitions in the
region. The most recent episode in this history is the claim to rule Tibet by the Chinese
government. In 1950 China placed thousands of troops in Tibet to reinforce its claim
on the region. In 1959, after an uprising by Tibetans failed, the Dalai Lama fled to India
and was allowed by the Indian government to establish a Tibetan government in exile
in northern India in Dharamsala.
During the 1960’s and 1970’s the atheistic, communist, Chinese regime destroyed
most of Tibet’s monasteries and reports suggest that thousands of Tibetans were
killed during this time as the Chinese imposed military rule. The Dalai Lama claims 1.2
million Tibetans died. The Chinese government disputes such a claim. To this day it is
hard to get accurate information about what is happening in Tibet as the Chinese
place strict restrictions on reporting and access to the area. In China itself the
authorities censor many web sites. Google web searches are heavily filtered and
social networking sites such as Facebook are banned. Some refer to this censorship
as the ‘Great firewall of China’. Many human rights groups claim that Chinese
authorities have brutally cracked down on peaceful protests and continue to detain and
torture innocent Tibetans.
However, the Chinese government claims that Chinese intervention in Tibet has been
positive and led to the development of improved sanitation, healthcare, education and
industry within the area. The Chinese government claim that Tibet was a feudal
society governed by unelected religious leaders and that the majority of people were
serfs (effectively slaves). China has also encouraged a policy of settlement by nonTibetans in the area. For some this represents a further attempt to dilute or destroy
Tibetan identity.
Tibet therefore remains in the spotlight as a focus point for discussion of human rights.
Indeed the Dalai Lama is often used as a symbol of this and western leaders often
arrange meetings with the Dalai Lama as a means to table concerns about human
rights abuses in China. At the present time, where China is emerging as an economic
superpower; there can be tensions between governments and organisations who want
to trade with China, and individuals who wish to change the human rights situation in
China. This can be seen in incidents where authorities have declined to meet the Dalai
Lama for fear of endangering relations with China or where certain institutions in the
west have played down their meeting, or refused to meet, with the Dalai Lama in order
to get Chinese business.
The importance of Tibet may also take on greater significance given its importance to
water supplies in the most populous part of our planet. If climate change predictions
are correct this will be a more acute reason for focus on this disputed part of Asia in
the years to come.
Scottish Buddhism?
In Scotland today there is evidence of the growing appeal of Buddhism. Professor
Steve Bruce from the University of Aberdeen describes Scotland as a country which is
‘Buddhist by default’. He thinks many people have turned away from the traditional
religion of Scotland (Christianity). Perhaps people are attracted to what they see as a
religion which has no God, and which embodies the idea of happiness for all that can
be found within ourselves rather than in possessions or external authorities. Indeed,
many Scots prefer to see Buddhism as a philosophy rather than a religion. The Dalai
Lama has embodied much of these qualities. When he comes to Scotland, his talks
and events are sold out, and his books sell thousands of copies. In Scottish schools
the majority of pupils studying RMPS at Higher will study Buddhism (though in most
cases this will be chosen for them by their teacher).
Scotland is also home to the largest Tibetan monastery in Europe. Kagye Samye Ling
was founded in the 1960’s and can be found northwest of Lockerbie in Dumfriesshire.
Every year thousands of visitors (many of them pupils from Scottish schools) travel to
Samye Ling in order to learn about Buddhism.
The popularity of Buddhism can also be seen more obviously in Scotland today. In a
number of interior design or fashion shops, or garden centres one doesn’t have to look
hard to find a Buddha. Perhaps people are attracted to the meditative qualities of such
images. This may also be the result of the fact that research into meditation or
mindfulness is showing that these activities can have major benefits. For example
mindfulness meditation is now recognised by the NHS as a form of treatment for
depression. Research has also shown benefits in schools, where mindfulness has
been used for children with attention deficit disorders or poor self-control.
Questions for reflection:
1. This short history has also shown that there are different views of Tibetan history.
Have a look at the following websites. One is the Amnesty International site which
is campaigning for improved human rights in China and Tibet. The other is the
Chinese government’s account of how it has improved the situation in Tibet. Note
any differences between them. Which do you think, if any, has the right view?

Amnesty International news item on Tibet

Embassy of the People’s Republic of China in Switzerland: Tibet – From
Isolation to Openness
2. Why do you think Buddhism has an appeal for many in the West and in Scotland?
3. Can you think of shops and places where you have seen Buddhist images?
A short biography of the 14th Dalai Lama
In Tibetan Buddhism it is believed that the Dalai Lama is a reincarnation of a saint
called Avalokiteśvara who, they believe is the saint of compassion. Since the 14 th
century there have been fourteen such reincarnations. At certain times in Tibetan
history the Dalai Lamas have been involved in the political governance of Tibet as well
as in spiritual leadership.
In 1578, the Mongolian ruler, Altan Khan gave the title Dalai Lama to Sonam Gyatso.
The Mongolian title means "the wonderful Vajradhara, good splendid meritorious
ocean". Usually however, the term Dalai Lama is taken to mean ‘ocean of wisdom’.
Another title also used for the Dalai Lama is ‘Kundun’ which means ‘presence of the
Buddha’. The current Dalai Lama is the fourteenth in an unbroken line.
Upon the death of the 13th Dalai Lama in 1933 Tibetan religious leaders sought
guidance about where his successor would be re-incarnated. They used signs and
visions in order to establish the location, eventually believing that the 14 th Dalai Lama
would be re-incarnated. They had a number of possible contenders in mind from
different regions in Tibet. Delegations of monks were sent out to identify possible
candidates. A group of monks were sent to the village of Takster where they found a 2
year old child named Lhamo Thondrup. After a series of tests involving possessions of
the deceased Dalai Lama, the child was deemed to have passed, scoring higher than
the other children tested. He was declared the 14th Dalai Lama.
In the following account of how the Dalai Lama was found a group of high ranking
monks (lamas) have travelled to the small village. On entering the house of Lhamo
Thondrup they are struck by how friendly and familiar the two year old was with one of
the lamas, seeming to know their names:
“The lama was disguised in a cloak lined with lambskin, but around his neck he
was wearing a rosary (prayer beads) which had belonged to the 13th Dalai
Lama. The little boy seemed to recognise the rosary, and he asked to be given
it. The lama promised to give it to him if he could guess who he was, and the
boy replied that he was Sera-aga, which meant in the local dialect, ‘a lama of
Sera’. The lama asked who the ‘master’ was and the boy gave the name of
Lobsang. He also knew the name of the real servant, which was Amdo
Kelsang”. (source: Dalai Lama (1962) My Land and My People: Memoirs of the
Dalai Lama of Tibet, Lhasa: Potala, cited in Craig, M. () Kundun, London:
Harper Collins, p15)
Other tests for the child involved presenting him with pairs of possessions. One of
each pair was a genuine possession of the 13th Dalai Lama:
Next day, they offered him the late Dalai Lama’s walking stick and Kesang
Rinpoche’s. He looked carefully at these and started to take the fake one. The
search team thought he was going to make a mistake, but the boy changed his
mind, put the wrong one back and took the correct one. Later, when they
thought about this near miss, they realised that the duplicate walking stick had
in fact also belonged to the Dalai Lama, who had given it to a lama, who had in
turn given it to Kesang Rinpoche. So the Takster boy had had made no mistake
in the three tests. The last test involved the small damaru drum the 13 th Dalai
Lama had used to summon his servants. It was very plain, while the duplicate
one was particularly beautiful, with ivory, gold and turquoise and a long, multicoloured brocade tassel. Kheme later said he (the boy) was very nervous
about this test. However, the child again chose correctly, taking it immediately
in his right hand and beginning to play it”. (source: Goldstein, M. C. (1989) A
History of Modern Tibet, the Demise of the Lamaist State, Los Angeles:
University of California Press, p319)
The boy’s mum recalled that later that night the boy insisted on taking the drum to bed
with him.
During the process of identifying the Dalai Lama the Tibetans were also wary of
Chinese interference and the possibility that the Chinese would appoint their own Dalai
Lama as a puppet ruler of Tibet. A telegraph sent by British officials bears this concern
out:
“FOR FEAR OF CHINESE INTERFERENCE, GREATEST SECRECY IS BEING
MAINTAINED AND IT IS POSSIBLE THAT AS A PRECAUTION THE TIBETAN
GOVERNMENT MAY ANNOUNCE THE DISCOVERY OF SEVERAL POSSIBLE
CANDIDATES”.(source: Oriental and India Office Collections, Political Files and
Collections, L/P&S/12/4178 File 15)
After passing these tests the boy was taken from his village (his family were allowed to
join him) and travelled to Lhasa, the Tibetan capital and site of the Potala Palace, the
residence of the Dalai Lama. Shortly after this he was initiated as a Buddhist monk. He
would wear the saffron and yellow robes and was given a new name Tenzing Gyatso.
At the age of six the boy began an intensive education into all aspects of Tibetan
culture, as well as philosophy, Sanskrit and Buddhism.
When he was eleven the Dalai Lama met an Austrian Mountaineer Heinrich Harrar.
This was perhaps an influential meeting as the young Dalai Lama learned much from
Harrar about the world outside Tibet. Indeed, he wrote later:
“As a boy, there was a time when I was rather more interested in learning about
the mechanics of an old film projector… than in my religious or scholastic
studies.” (Mehrotra 2005, p9)
Such moments were also written about Harrar and later represented in the movie
‘Seven Years in Tibet’ (starring Brad Pitt) which documented the young Dalai Lama’s
friendship with Harrar and interest in western culture and science.
In 1950, the Dalai Lama, now aged 15 formally became the political leader of Tibet.
Initially the Dalai Lama was attracted to many of the ideas of equality that communism
seems to embody and he travelled to China to enter talks with the Chinese leader
Chairman Mao. However, Mao’s attitude to religion (he famously declared that religion
is ‘poison’), his ambitions for Tibet, and growing unrest were to force the Dalai Lama to
escape from his own country in 1959. The Dalai Lama has been living in Dharamsala,
northern India, to this day.
In Dharamsala, the Dalai Lama sought to create a government in exile, as well as offer
a sanctuary for Tibetan refugees and a community dedicated to preserving Tibetan
cultural identity. In the years since 1959 he has campaigned for Tibetan autonomy and
cultural identity. He has persistently sought to peacefully bring about recognition of
Tibetan identity and the creation of a democratic constitution for his country. Latterly
he has put forward the idea of devolution for Tibet and, on one of his visits to Scotland,
he was much interested in the way Scotland has a devolved parliament, yet remains
within the United Kingdom. The Dalai Lama’s latest proposals to the Chinese
government are that Tibet remains a devolved province of China, but enjoys a degree
of cultural independence.
In 1989 the Dalai Lama was presented with the Nobel Peace Prize. Since his exile
from Tibet he has travelled to more than 62 countries. He has met with presidents,
prime ministers and crowned rulers of major nations. He has also held dialogues with
the heads of different religions and many well-known scientists.
Apart from his role in administrating affairs in Dharmasala and taking his teachings
around the world the Dalai Lama has authored over 70 books about a range of topics
including introductions to Buddhism and meditation, religion and science and inter-faith
dialogue. In 2008 he announced that he was stepping aside from his role as leader of
the Tibetan government in exile. However, he continues to travel and to write, and is
visiting Scotland in 2012. Alarmingly for some of his followers he has also declared
that there may not be a 15th Dalai Lama upon his death.
“I have not much worry about it. If the Tibetan people feel it necessary to
choose another Dalai Lama, all right, then they will choose a Dalai Lama. If
people feel it not necessary, not much better to do so, then no Dalai Lama will
exist”. (source: Dalai Lama (1989) Ocean of Wisdom, Guidelines for Living,
New York: Emery Printing, p80)
Questions for reflection
1. According to Tibetan Buddhists the Dalai Lama was identified as the fourteenth
man to hold the title in an unbroken line of rebirths. The boy Lhamo Thondrup
passed a series of tests whereby he recognised the belongings of the 13th
Dalai Lama.
Do you think this is possible?
2. The current Dalai Lama has hinted that he may be the last in the line. According
to him the Karma he generates in his lifetime may not lead to the rebirth of a
15th Dalai Lama.
How do you think Tibetans may feel about this possibility?
Key Buddhist beliefs of the 14th Dalai Lama
Although the Dalai Lama is a Buddhist and arguably the most famous Buddhist among
the 400 million people (approximately) who describe themselves as Buddhist, he does
not see it as his role to spread Buddhism. That is, he has always remained respectful
to the views (religious of otherwise) of people throughout the world without seeking to
be some kind of Buddhist missionary. However, he does acknowledge that there is an
appetite for Buddhism, particularly in the West:
“I sometimes feel a little hesitant about giving Buddhist teachings in the West,
because I think that it is better and safer for people to stay within their own
religious tradition. But out of the millions of people who live in the West,
naturally there will be some who find the Buddhist approach more effective or
suitable”. (source: Dalai Lama (2002) Illuminating the Path to Enlightenment,
Thubten Dhargye Ling)
At the heart of Buddhism is an analysis of the human condition which is called the four
Noble Truths. These are, simply put,
1.
2.
3.
4.
Life contains suffering
Suffering occurs because humans fail to accept the impermanence of all things
If we accept that all things are impermanence we can lessen suffering
The way Buddhism suggests this can be done is by following the Eightfold Path
(which, simply put, is eight recommendations about how we can develop a view
of life as it really is through meditation; leading to a recognition of the plight of
ourselves and others (compassion), which in turn leads to moral action.)
Throughout his life the Dalai Lama has placed this Buddhist diagnosis and
‘prescription’ at the heart of his books and teachings. For him the aim of life (not just
human life) is happiness or the cessation of suffering:
“We hope that through this or that action we can bring about happiness.
Everything we do, not only as individuals but also at the level of society, can be
seen in terms of this fundamental aspiration.” (source: Dalai Lama (2002)
Illuminating the Path to Enlightenment, Thubten Dhargye Ling)
The Dalai Lama has famously stated that his religion is happiness, that he is more
interested in what can make all sentient beings happy than in temples, churches and
intellectual philosophy. He has written that the ending of suffering is more important
than religious traditions and dogma, and that in the modern world, where certain belief
systems (religious and atheistic) are often locked in unhelpful conflict, there is a
pressing need for a universal morality that goes ‘beyond religion’; a secular (nonreligious) approach to life that is universally agreed.
It may seem strange for the world’s most famous Buddhist to be saying that religion
may be part of the problem and, to a certain extent, should be abandoned. However,
the Dalai Lama is perhaps being remarkably consistent to the Buddhist principle of
avoiding attachment to ‘non-enduring’ things, even when the ‘things’ happens to be
religions themselves. Perhaps this apparent contradiction only arises if we see religion
as a set of fixed, absolute answers to the ultimate questions (something the Dalai
Lama and many Buddhists do not believe).
The Dalai Lama thinks however, that although all beings wish to be happy, that they
often seek happiness in the wrong place or in the wrong things. Happiness, for him,
cannot be found in material possessions or in anything outside of ourselves.
He has noted that levels of anxiety and depression seem to be higher in more wealthy
and technologically developed countries than in other parts of the world. This is borne
out by World Health Organisation evidence that show that not only is depression
becoming more common in Europe, but that it is happening earlier in people’s lives.
For the Dalai Lama the failure to understand the changing nature of reality leads to
grasping, and grasping leads to many forms of suffering:
“According to Buddhist psychology, most of our troubles are due to our
passionate desire for and attachment to things that we misapprehend as
enduring entities. The pursuit of the objects of our desire and attachment
involves the use of aggression and competitiveness as supposedly efficacious
instruments. These mental processes easily translate into actions, breeding
belligerence as an obvious effect. Such processes have been going on in the
human mind since time immemorial, but their execution has become more
effective under modern conditions. What can we do to control and regulate
these “poisons” – delusion, greed and aggression? For it is these poisons that
are behind almost every trouble in the world". (Source: Dalai Lama (1989)
Ocean of Wisdom, Guidelines for Living, New York: Emery Printing, p14)
All of the Dalai Lama’s views can be traced back to the Buddhist principle of
impermanence and the failure of humans to grasp this.
Another view on the nature of impermanence is the idea that everything is connected;
that nothing is free from the influence of other phenomena. This perhaps explains the
Dalai Lama’s interest in science which, after all, is a subject which examines and
seeks to explain the nature of impermanence and interdependence. For him the study
of science has enriched and supported his Buddhism:
“The insights of science have enriched many aspects of my own Buddhist world
view. Einstein’s theory of relativity, with its vivid thought experiments, has given
an empirically tested texture to my grasp of Nagajuna’s theory of the relativity of
time. The extraordinarily detailed picture of the behaviour of subatomic particles
at the minutest levels imaginable brings home the Buddha’s teaching on the
dynamically transient nature of all things. The discovery of the human genome
all of us share throws into sharp relief the Buddhist view of the fundamental
equality of all human beings”. (source: Dalai Lama (2005) The Universe in a
Single Atom, London: Little Brown, pp217-8)
As for himself, like the Buddha, the Dalai Lama is keen that other people do not
worship him or promote him as some infallible source of wisdom:
“Unfortunately, many have unrealistic expectations, believing that I have healing
powers or that I can give some sort of blessing. But I am only an ordinary
human being. The best I can do is try to help them by sharing in their suffering.”
(source: Dalai Lama (1999) Ethics for the New Millennium, Riverhead Books,
cited in Mehrota, R. (ed.) (2006) The Essential Dalai Lama, London: Hodder
Mobius, p5)
“I always believe that we human beings are all essentially the same – mentally,
emotionally and physically. I want to make clear, however – perhaps even warn
you – that you should not expect too much. There are no miracles. I am very
sceptical of such things. It is very dangerous if people come to my talks
believing that the Dalai Lama has some kind of healing power to heal. Some
time ago, at a large gathering in England, I said the same thing. At that time I
told the audience that if there is a real healer out there, I want to show that
person my skin problems!” (source: Dalai Lama (1999) Illuminating the Path to
Enlightenment, Thubten Dhargye, cited in Mehrota, R. (ed.) (2006) The
Essential Dalai Lama, London: Hodder Mobius, p5)
He also humbly invites people to read and learn from his teachings in so far as they
are useful, concluding one of his books with these words:
“Now if these words are helpful for you, then put them into practice. But if they
aren’t helpful, then there’s no need for them”. (source: Dalai Lama (1989)
Ocean of Wisdom, Guidelines for Living, New York: Emery Printing, p86)
Questions for reflection
1. What do you think of the Buddhist ‘diagnosis’ of what it is to be human?
2. Buddhism has been said to be more a philosophy than a religion as it has no
belief in God and is more concerned with stopping suffering than finding out the
ultimate answers of existence.
3. Do you think this may be why Buddhism seems to appeal to so many people in
the ‘West’?
4. Do you agree with the Dalai Lama that we tend to give “too much attention to the
external, material aspects of life while neglecting moral ethics and inner values”?
5. Can you give examples of where this might be the case?
6. What do you think of the Dalai’s belief that morality does not need to depend on
religion and that humanity needs to go ‘beyond religion’ in order to live in peace?
7. The Dalai Lama believes we suffer because we compete aggressively for things
which do not last.
8. Can you think of how this may manifest itself?
9. What do you think he means when he says “Such processes have been going on
in the human mind since time immemorial, but their execution has become more
effective under modern conditions”?
10. Why do you think depression is happening at an earlier age and more commonly
in developed countries?
The 14th Dalai Lama and specific moral
and political issues
This section includes reference to his views, some of them changing on issues such
as war, materialism, crime and punishment, and the question of Tibet. The Dalai
Lama’s response to controversial issues is that people must be able to make up their
own minds.
The Dalai Lama on war and peace and the Tibet
question
Since his escape from Tibet in 1959 the Dalai Lama has been campaigning for Tibetan
independence and cultural preservation. He has sent plans for Tibet to China and
offered to meet with Chinese leaders in order to discuss the issue. These plans and
requests have consistently been ignored. Despite this the Dalai Lama says he feels no
anger or need for revenge against the China. He thinks that these things will only
make the problem worse. He has said he includes the Chinese in his meditations on
compassion and that though they have taken his country, he refuses to let them take
his peace of mind.
Throughout this time he has been a passionate advocate for non-violent means to
achieve freedom for his people. In doing so he is following his Buddhist principles
which centre on the alleviation of suffering and recognise that much suffering is
caused and continued by greed for possessions, resources and territory. His
Buddhism suggests that to use violence in an attempt to end violence is always
counter-productive and leads to more suffering.
He described these views in his 1989 Nobel Prize for Peace acceptance speech:
“I am very happy to be with you here today to receive the Nobel Prize for
Peace. I feel honoured, humbled, and deeply moved that you should give this
important prize to a simple monk from Tibet. I am no one special. But I believe
the prize is recognition of the true value of altruism, love, compassion, and nonviolence which I try to practice, in accordance with the teachings of the Buddha
and the sages of India and Tibet…
…I accept it as a tribute to the man who founded the modern tradition of nonviolent action for change – Mahatma Gandhi – whose life taught and inspired
me. And, of course, I accept it on behalf of the six million Tibetan people, my
brave countrymen and women inside Tibet, who have suffered and continue to
suffer so much. They confront a calculated and systematic strategy aimed at
the destruction of their national and cultural identities…
…The suffering of our people during the past forty years of occupation is well
documented. Ours has been a long struggle. We know our cause is just.
Because violence can only breed more violence and suffering, our struggle
must remain non-violent and free of hatred. We are trying to end the suffering of
our people, not to inflict suffering upon others”.
(source: Dalai Lama (1989) Ocean of Wisdom, Guidelines for Living, New York:
Emery Printing, ppviii-ix)
Other views of the Dalai Lama on war, violence and Tibet:
“It is the enemy who can truly teach us to practice the virtues of compassion
and tolerance” (source: Dalai Lama (1989) Ocean of Wisdom, Guidelines for
Living, New York: Emery Printing, p6)
“In olden times when there was a war, it was a human to human confrontation.
The victor in battle would directly see the blood and suffering of the defeated
enemy. Nowadays, it is much more terrifying because a man in an office can
press a button and kill millions of people and never see the human tragedy he
has created. The mechanisation of war, the mechanisation of human conflict,
poses an increasing threat to peace”. (source: Dalai Lama (1989) Ocean of
Wisdom, Guidelines for Living, New York: Emery Printing, p6)
“By far the greatest danger facing humankind – in fact, all living things on this
planet – is he threat of nuclear destruction… I would like to appeal to all the
leaders of the nuclear powers who literally hold the future of the world in their
hands, to the scientists and technicians who continue to create these awesome
weapons of destruction, and to all the people at large who are in a position to
influence their leaders: I appeal to them to exercise their sanity and begin to
work at dismantling and destroying all nuclear weapons”. (source: Dalai Lama
(1989) Ocean of Wisdom, Guidelines for Living, New York: Emery Printing, p7)
“Anger, hatred, jealousy – it is not possible to find peace with them. Through
compassion, through love, we can solve many problems, we can have genuine
happiness, real disarmament. One of the most important things is compassion.
We cannot but it in one of New York City’s big shops. We cannot produce it by
machine. But by inner development, yes. Without inner peace, it is impossible
to have world peace”. (source: Dalai Lama (1989) Ocean of Wisdom,
Guidelines for Living, New York: Emery Printing, p15)
“In order to live together on this planet we need kindness, we need a kind
atmosphere rather than an angry atmosphere”. (source: Dalai Lama (1989)
Ocean of Wisdom, Guidelines for Living, New York: Emery Printing, p27)
“if we use violence in order to reduce disagreements and conflict, then we must
experience violence every day and I think the result of this is terrible.
Furthermore, it is actually impossible to eliminate disagreements through
violence. Violence only brings even more resentment and dissatisfaction. Nonviolence, on the other hand, means dialogue, it means using language to
communicate. And dialogue means compromise, listening to others’ views and
respecting each others’ rights in a spirit of reconciliation. Nobody will be 100%
winner, and nobody will be 100% loser. That is the practical way. In fact, that is
the only way.
The reality of the world today means that we need to learn to think in this way.
This is the basis of my own approach – the ‘middle way’ approach. Tibetans will
not be able to gain 100% victory for, whether we like it or not, the future of Tibet
very much depends on China…The principle of non-violence should be
practised everywhere. This cannot be achieved simply by sitting here and
praying. It means work and effort, and yet more effort”. (source: Dalai Lama
(1999 The Heart of the Buddha’s Path, cited in Mehrota, R. (ed.) (2006) The
Essential Dalai Lama, London: Hodder Mobius,pp24-25).
Questions for reflection
1. Do you agree that violence cannot resolve disputes?
2. Are there situations where ‘dialogue’ is impossible and violent action is
necessary?
3. Do you think the Dalai Lama’s strategy is working with regards to achieving
freedom for Tibet?
The Dalai Lama on the environment
Buddhism is a world view that is predisposed to a deep respect for the natural world.
This is the case for two reasons.
1. The idea of the interdependence of all things is right at the heart of the Buddhist
world view. Therefore everything is connected and related to everything else.
The natural world therefore sustains all beings and should be respected and
protected, and
2. Buddhism suggests that all beings (not just humans) are trying to end suffering
or be happy. On this view humans are not given special importance (as perhaps
they are in the three major Middle Eastern religions). Buddhism seeks,
therefore to end suffering for all beings, not just humans.
These Buddhist principles are reflected in the views of the Dalai Lama
“No one knows what will happen in a few decades or a few centuries, what adverse
effect, for example, deforestation may have on the weather, the soil, the rain. We are
having problems because people are concentrating on their selfish interests, on
making money, and are not thinking about their community as a whole. They are not
thinking of the earth and the long-term effects on man as a whole. If we of the present
generation do not think about them now, the future generation might not be able to
cope with them”. (source: Dalai Lama (1989) Ocean of Wisdom, Guidelines for Living,
New York: Emery Printing, p9)
Questions for reflection
1. Do you agree with the Buddhist view that human life is not any more valuable
than other forms of life?
2. Despite what we know about the impact of humanity on the environment and
the extent to which all life is interconnected, do you think we are learning and
acting to change things? Is this happening fast enough?
The Dalai Lama on materialism and economics
As you would expect from the above summary of Buddhism, Buddhists do not think
happiness can be based on material success. The Dalai Lama has repeatedly
suggested that all humanity must begin to look to build a way of life on inner values
and mutual respect rather than the relentless collection of material goods. The Dalai
Lama has noticed that it is often the case that less technologically advanced, less
materially developed societies, tend to suffer from less anxiety and depression. He has
stated that one of the reasons for this may be due to technological success, which
makes people less dependant on each other. That is, in rural, undeveloped societies,
there is a stronger social bond or sense of community than you may find in societies
where people live very much as individuals, often connected only by digital technology.
The Dalai Lama has also noted with interest recent research which suggests that
happiness in societies has nothing to do with the wealth of the society, but rather with
the levels of equality within the society. In a country like Scotland, which is among the
wealthier nations, there is a massive gulf between the richest and poorest. The
evidence suggests that countries which have not so much wealth, but where it is more
equally distributed, are happier.
Here are some quotes from the Dalai Lama on these issues:
“In the sphere of international relations… a sense of greater or shared responsibility is
particularly needed. Today, when the world is becoming increasingly interdependent,
the dangers of irresponsible behaviour have dramatically increased. In ancient times,
problems were mostly family-sized and were solved at the family level. Unless we
realise that now we are part of one big human family, we cannot hope to bring about
peace and happiness. One nation’s problems can no longer be solved by itself
because so much depends on the co-operation of other states. Therefore, it is not only
morally wrong, but pragmatically unwise, for either individuals or nations to pursue their
own happiness oblivious to the aspirations of those who surround them. The wise
course should clearly be based on seeking a compromise out of mutual self-interest”.
(source: Dalai Lama (1989) Ocean of Wisdom, Guidelines for Living, New York: Emery
Printing, p60)
“Material facilities, material encounters are very necessary for human society, a
country, a nation…. At the same time, material progress and prosperity in themselves
cannot produce inner peace: inner peace should come from within.”
“The most difficult problems in the world, which, in large part, emanate from the most
developed societies, stem from an overemphasis on the rewards of material
progress… I have heard many great complaints about material progress from
Westerners, yet, paradoxically, this progress has been the pride of the Western
world… Although material knowledge has contributed enormously to human welfare, it
is not capable of creating lasting happiness. In the United States, where technological
development is perhaps more advance than in any other Western country, there is still
a great deal of mental suffering”. (source: Dalai Lama (1989) Ocean of Wisdom,
Guidelines for Living, New York: Emery Printing, pp37-8)
“A variety of political systems and ideologies is desirable to enrich the human
community, so long as all people are free to evolve their own political and socioeconomic system, based on self-determination. If people in poor countries are the
denied the happiness they desire and deserve, they will naturally be dissatisfied and
pose problems for the rich. If unwanted social, political and cultural forms continue to
be imposed by one nation on another, the attainment of world peace is doubtful”.
(source: Dalai Lama (1989) Ocean of Wisdom, Guidelines for Living, New York: Emery
Printing, p37)
“If you become very rich, even become a millionaire or a billionaire, on the day of your
death, no matter how much money you have in the bank, there isn’t any little piece of it
that you can take with you. The death of a rich person and the death of a wild animal,
each is just the same”. (source: Dalai Lama (1989) Ocean of Wisdom, Guidelines for
Living, New York: Emery Printing, p57)
“In today’s materialistic world in which inner values are often neglected, it is very easy
to fall into the habit if constantly seeking sensory stimulation. Often I notice that if
people are not listening to music, watching television, talking on the phone and so on,
they feel bored or restless and don’t know what to do. This suggests that their sense of
well-being is heavily dependent on the sensory level of satisfaction”. (Source: Dalai
Lama (2011) Beyond Religion: Ethics for a Whole World, London: Rider, p38)
“Some time ago, a very wealthy Indian couple from Mumbai came to see me. They
asked for my blessings. I told them, as I tell so many others, that the only real
blessings will come from themselves. To find blessings in their lives, I suggested that
they should use their wealth to benefit the poor. After all, Mumbai has many slums
where even basic necessities such as clean water are hard to come by. So, I told them,
having made you money as capitalists, you should spend it as socialists!” (Source:
Dalai Lama (2011) Beyond Religion: Ethics for a Whole World, London: Rider, p92)
Questions for reflection
1.
Do you agree with the Dalai’s view that sensory, material satisfaction is not
enough?
2.
Do you think that, as a society, we are addicted to ‘sensory’ pleasures (give
evidence for your answer)?
3.
Where can we see, in the political situation in the world today, resource
inequality? What are the consequence of such inequality?
The Dalai Lama and science
This section looks at the Dalai Lama’s interest in science and his public support for
dialogue with science. This includes studies he has supported and his writings relating
to the nature of consciousness, genetics, cosmology, quantum physics and the alleged
benefits of meditation. Buddhism, unlike certain other forms of religion, co-exists better
with science. This can be seen in two areas of science in particular:
1. The Origins of the Universe, and
2. The Theory of Evolution
Like most Buddhists, the Dalai Lama does not believe in a creator God. Buddhism is a
world view concerned with the alleviation of suffering rather than establishing if such a
God exists. In this, the Dalai Lama is consistent with the Buddha, who stated that
worrying about unanswerable questions such as the existence of God or life after
death is a bit like being a man who has been shot in the eye with an arrow asking what
wood the arrow is made of rather than healing himself. In other words, for Buddhists it
is better to deal with the obvious suffering in life before even beginning to think about
the ultimate meaning of it all.
Because of these views, Buddhism has no problem with any scientific theories of
origin (the current being the Big Bang).
As far as the theory of evolution goes Buddhism (and the Dalai Lama) again have no
problem with this. In fact evolution, which suggests a process by which all life is
connected, sits neatly alongside Buddhist ideas such as the interdependence of life
and Buddhist respect for all animals. The Buddhist idea of Karma can also be seen as
the idea of cause and effect, which is, after all, the process that the scientific
enterprise seeks to uncover.
Throughout his life the Dalai Lama has been interested in science and has written on
the interface between science and Buddhism. He regards both science and Buddhism
as objective attempts to understand reality. He has written on genetics and is
particularly interested in current scientific theories about the nature of what
consciousness is. He is also interested in what the theory of evolution suggests about
the origins and importance of feelings such as compassion and love. He thinks that
evolutionary theory is beginning to justify his claims that happiness can only be
achieved by compassion for ourselves and others. Similarly he thinks genetic science
has demonstrated that we share a common, interconnected humanity.
He is also concerned about how some people think science is some infallible process
that can answer all questions. He has spoke about the dangers of fundamentalism of
all kinds, religious and scientific.
The following quotes capture some of his views on science:
“We are going into deep outer space based on developments of modern technology.
However, there are many things left to be examined and thought about with respect to
the nature of the mind, what the substantial core of the mind is.” (source: Dalai Lama
(1989) Ocean of Wisdom, Guidelines for Living, New York: Emery Printing, p23)
“My concern is rather that that we are apt to overlook the limitations of science. In
replacing religion as the final source of knowledge in popular estimation, science
begins to look a bit like another religion itself… while both science and the law can help
us forecast the likely consequence of our actions, neither can tell us how we ought to
act in a moral sense. Moreover, we need to recognise the limits of scientific inquiry
itself. For example, though we have been aware of human consciousness throughout
history, despite scientists’ best efforts they still do not understand what it actually is, or
why it exists, how it functions, or what is its essential nature”. (source: Dalai Lama
(1999) Ethics for a New Millennium, cited in Mehrota, R. (ed.) (2006) The Essential
Dalai Lama, London: Hodder Mobius, p9)
“Just as scientific disciplines place tremendous emphasis on the need for objectivity on
the part of the scientist, Buddhism also emphasises the importance of examining the
nature of reality from an objective stance. You cannot maintain a point of view simply
because you like it or because it accords with your preset metaphysical or emotional
prejudices”. ”. (source: Dalai Lama (2002) Illuminating the Path to Enlightenment, cited
in Mehrota, R. (ed.) (2006) The Essential Dalai Lama, London: Hodder Mobius,p43).
“By inner values I mean the qualities that we all appreciate in others, and toward which
we have a natural instinct, bequeathed by our biological nature as animals that survive
and thrive only in an environment of concern, affection, and warm heartedness – or, in
a single word, compassion.” (Source: Dalai Lama (2011) Beyond Religion: Ethics for a
Whole World, London: Rider, ppxi)
“When it comes to obtaining certain, direct results, it is clear that prayer cannot match,
for instance, modern science. When I was ill some years ago, it was certainly
comforting to know that people were praying for me, but it was, I must admit, still more
comforting to know that the hospital where I was had the latest equipment to deal with
my condition!” (Source: Dalai Lama (2011) Beyond Religion: Ethics for a Whole World,
London: Rider, p4)
“Many aspects of human existence, including values, creativity and spirituality, as well
as deeper metaphysical questions, lie outside the scope of scientific inquiry… The view
that all aspects of reality can be reduced to matter and its various particles is, to my
mind, as much a metaphysical position as the view that there an organising intelligence
created and controls reality”. (source: Dalai Lama (2005) The Universe in a Single
Atom, London: Little Brown, p12)
Questions for Reflection
1.
How does the Dalai Lama’s view of the relationship between religion and
science differ from those of other religions (if at all)?
2.
Do you agree that origins of compassion and love can be explained by the
theory of evolution? (How?)
3.
4.
What do you think of the Dalai Lama’s view of prayer?
How can Buddhism be said to be similar to science?
The 14th Dalai Lama and other Religions
This section will look at his views of other religions and his pluralistic vision of religion.
He embodies empathy and tolerance for the views of others and his writings and
activities support this. However, he is currently advocating the need for a secular
global ethic ‘beyond religion’ and he contends that religious precepts and traditions are
increasingly inadequate and parochial in the global village.
The Dalai Lama has written that there is a universal humanity which has ideas of
justice and compassion in common. For him different religious and philosophical views
offer different cultural flavours in how this is expressed. He thinks these differences
enrich global society, but if taken too seriously can lead to conflict and sectarianism.
This perhaps contrasts with the views of certain religious figures, like Pope Benedict,
who thinks that such variety leads to relativism, a situation where no-one can decide
what is true or good anymore as there are too many different views to choose from. In
contrast to this the Dalai Lama suggest we actually have a core shared humanity that
is more important than any ‘local’ tradition, and that this is what humanity needs to
recognise and put at the heart of our politics and religion in order to survive.
Here are some quotes from the Dalai Lama on these issues:
“So my true religion is kindness. If you practice kindness as you live, no matter
if you are learned or not learned, whether you believe in the next life or not,
whether you believe in God or Buddha or some other religion, in day to day life
you have to be a kind person”. (source: Dalai Lama (1989) Ocean of Wisdom,
Guidelines for Living, New York: Emery Printing, p41)
“Every religion of the world has similar ideals of love, the same goal of
benefiting humanity through spiritual practice, and the same effect of making
their followers into better human beings. The common goal of all moral precepts
laid down by the great teachers of humanity is unselfishness. All religions agree
upon the necessity to control the undisciplined mind that harbors selfishness
and other roots of trouble…. It is for these reasons that I have always believed
all religions have essentially the same message. Therefore there is a great
need to promote interfaith understanding, leading to respect for one another’s
faith.” (source: Dalai Lama (1989) Ocean of Wisdom, Guidelines for Living, New
York: Emery Printing, p64)
“The Christians and Buddhists have basically the same teaching, the same aim.
The world now becomes smaller and smaller, due to good communication…
With that development different faiths and different cultures also come closer
and closer. This is, I think, very good. If we understand each other’s way of
living, thinking, different philosophies, and different faiths, it can contribute to
mutual understanding. By understanding each other, naturally we will develop
respect for one another… I always feel that this special inner development is
something very important for mankind”. (source: Dalai Lama (1989) Ocean of
Wisdom, Guidelines for Living, New York: Emery Printing, p9)
“I maintain that every major religion of the world – Buddhism, Christianity,
Confucianism, Hinduism, Islam, Jainism, Sikhism, Taoism, Zoroastrianism –
has similar ideals of love, the same goal of benefiting humanity through spiritual
practice, and the same effect of making their followers into better human
beings. All religions teach moral precepts for perfecting the functions of mind,
body and speech. All teach us not to lie or steal or take others’ lives and so on.
The common goal of all moral precepts laid down by the great teachers is
unselfishness”. (source: Dalai Lama (1989) Ocean of Wisdom, Guidelines for
Living, New York: Emery Printing, p23)
“We need to clearly recognise that the basic aim of all the religions is the
same… It’s not at all good, and extremely unfortunate, to use the doctrines and
practices that are for the sake of taming the mind as reasons for becoming
biased. Therefore it is extremely important for us to be non-sectarian. As
Buddhists, we need to respect the Christians, the Jews, the Hindus and so on.
Also, among Buddhists we shouldn’t make distinctions and say that some are
Theravadin and some are of the Great Vehicle and so forth”. (source: Dalai
Lama (1989) Ocean of Wisdom, Guidelines for Living, New York: Emery
Printing, p28)
“Buddhists can’t make the whole world population become Buddhist. That’s
impossible. Christians cannot convert all mankind to Christianity. And Hindus
cannot govern all mankind. Over the past few centuries, if you look unbiasedly,
each faith, each great teaching, has served mankind very much. So it’s much
better to make friends and understand each other and make an effort to serve
humankind rather than criticise or argue.” (source: Dalai Lama (1989) Ocean of
Wisdom, Guidelines for Living, New York: Emery Printing, p69)
“I think it’s helpful to have many different religions, since our human minds
always likes different approaches for different dispositions. Just like food. There
are some people who prefer bread and some who prefer rice and some who
prefer flour. Each has different tastes… but there is no quarrel. Nobody says
“Oh, you are eating rice”. In the same way, there is mental variety. So for
certain people the Christian religion is more useful, more applicable… Some
people say, “There’s a God, there’s a creator, and everything depends on His
acts, so you should be impressed because of the creator”. If that sort of thing
gives you more security, ore belief then you will prefer that approach… Also,
certain people say that our Buddhist belief that there is no creator and
everything depends on you, you should be impressed – that that is preferable…
So from that point of view, it is better to have variety, to have many religions”.
(source: Dalai Lama (1989) Ocean of Wisdom, Guidelines for Living, New York:
Emery Printing, p85)
“It is possible to manage without religion, and in some cases it may make life
simpler! As long as we are human beings, and members of human society, we
need human compassion. Without that you cannot be happy.” (source: Dalai
Lama (1999) The Heart of the Buddha’s Path, cited in Mehrota, R. (ed.) (2006)
The Essential Dalai Lama, London: Hodder Mobius,p24).
Questions for reflection
1. Do you agree that all religions have the same aims?
2. Do you think religion is an ‘obstacle to human development? If so, why?
3. Is it possible to lose you ‘attachment’ to your own tradition or point of view
when considering the views of others?
Concluding quotations
The following quotes capture some of the Dalai Lama’s wishes for the world and his
understanding of his place in attempting to achieve them.
“Because we all share this small planet Earth, we have to learn to live in
harmony and peace with each other and nature. This is not a dream, but a
necessity. We are dependent on each other in so many ways that we can no
longer live in isolated communities and ignore what is happening outside these
communities. We need to help each other when we have difficulties, and we
must share the good fortune that we enjoy. I speak to you as just another
human being; as a simple monk… If we selfishly pursue what we believe to be
in our own interest, without caring about the needs of others, we not only end
up harming others but also ourselves. This fact has become very clear during
the course of this century. We know that to wage a nuclear war today for
example, would be a form of suicide; or that by polluting the air or the oceans, in
order to achieve some short-term benefit, we are destroying the very basis of
our survival. As individuals and nations are becoming increasingly
interdependent, therefore, we have no other choice than to develop what I call a
sense of universal responsibility”. (source: Dalai Lama (1999) Nobel Prize
Acceptance Speech, cited in Mehrota, R. (ed.) (2006) The Essential Dalai
Lama, London: Hodder Mobius,pp13-14).
“Reason, courage, determination, and the inextinguishable desire for freedom
can ultimately win. In the struggle between the forces of war, violence and
oppression on the one hand, and peace, reason and freedom on the other, the
latter are gaining the upper hand. This realisation fills us Tibetans with hope that
some day we too will once again be free”. (source: Dalai Lama (1999) Nobel
Prize Acceptance Speech, cited in Mehrota, R. (ed.) (2006) The Essential Dalai
Lama, London: Hodder Mobius,p16).
“If we think of ourselves as very precious and absolute, our whole mental focus
becomes very narrow and limited and even minor problems can seem
unbearable. The actual beneficiary of the practice of compassion and caring for
others is oneself”. (source: Dalai Lama (2002) Illuminating the Path to
Enlightenment, cited in Mehrota, R. (ed.) (2006) The Essential Dalai Lama,
London: Hodder Mobius,p29).
“I am a seventy year old Buddhist monk and in a few months I will be seventyone. The greater part of my life has not been happy… when I was fifteen I lost
my freedom; at the age of twenty-four I lost my country. Now forty one years
have passed since I became a refugee and news from my homeland is always
very saddening. Yet, inside, my mental state seems quite peaceful… This is not
because I am some kind of special person… If we pay more attention to our
inner world then our lives can be happier”. (source: Dalai Lama (2002)
Illuminating the Path to Enlightenment, cited in Mehrota, R. (ed.) (2006) The
Essential Dalai Lama, London: Hodder Mobius,p30).
Websites for further research


The role of the Dalai Lama on the BBC website
Official Dalai Lama website
Both sites contain summaries of the Dalai Lama’s beliefs, a biography and a number
of video clips.