His Holliness The 14th Dalai Lama
Ngọc Lý 17.03.2008 05:54:24 (permalink)
His Holliness
The 14th Dalai Lama
 
photo by Manual Bauer
 
 
Religious Harmony

A Human Approach to World Peace

The Statement of H.H. the Dalai Lama
on the 49th Anniversary of the Tibetan National Uprising Day
10 March 2008
 

On the occasion of the 49th anniversary of the Tibetan people's peaceful uprising in Lhasa on 10 March 1959, I offer my prayers and pay tribute to those brave men and women of Tibet who have endured untold hardships and sacrificed their lives for the cause of the Tibetan people and express my solidarity with those Tibetans presently undergoing repression and ill-treatment. I also extend my-greetings to Tibetans in and outside Tibet, supporters of the Tibetan cause and all who cherish justice.
 
For nearly six decades, Tibetans in the whole of Tibet known as Cholkha-Sum (U-Tsang, Kham and Amdo) have had to live in a state of constant fear, intimidation and suspicion under Chinese repression.-Nevertheless, in addition to maintaining their religious faith, a sense of nationalism and their unique culture, the Tibetan people have been able to keep alive their basic aspiration for freedom. I have great admiration for the special characteristics of the Tibetan people and their indomitable courage. I am extremely pleased and proud of them.
 
Many governments, non-governmental organisations and individuals across the world, because of their interest in peace and justice, have consistently supported the cause of Tibet. Particularly during the past year, governments and peoples of many countries made important gestures that clearly expressed their support to us. I would like to express my gratitude to every one of them.
 
The problem of Tibet is very complicated. It is intrinsically linked with many issues: politics, the nature of society, law, human rights, religion, culture, the identity of a people, the economy and the state of the natural environment. Consequently, a comprehensive approach must be adopted to resolve this problem that takes into account the benefits to all parties involved, rather than one party alone. Therefore, we have been firm in our commitment to a mutually beneficial policy, the Middle-Way approach, and have made sincere and persistent efforts towards achieving this for many years. Since 2002, my envoys have conducted six rounds of talks with concerned officials of the People's Republic of China to discuss relevant issues. These extensive discussions have helped to clear away some of their doubts and enabled us to explain our aspirations to them. However, on the fundamental issue, there has been no concrete result at all. And during the past few years, Tibet has witnessed increased repression and brutality. In spite of these unfortunate developments, my stand and determination to pursue the Middle-Way policy and to continue our dialogue with the Chinese government remain unchanged.
 
A major concern of the People's Republic of China is its lack of legitimacy in Tibet. The principal way to lend weight to their position is for the Chinese government to pursue a policy that satisfies the Tibetan people and gains their confidence. If we are able to achieve reconciliation by treading a path of mutual consent, then, as I have already stated many times, I will make every effort to win the support of the Tibetan people.
 
In Tibet today, due to the Chinese government's numerous actions, driven as they are by a lack of foresight, the natural environment has been severely damaged. And, as a result of their policy of population transfer the non-Tibetan population has increased many times, reducing native Tibetans to an insignificant minority in their own country. Moreover, the language, customs and traditions of Tibet, which reflect the true nature and identity of the Tibetan people are gradually fading away. As a consequence, Tibetans are increasingly being assimilated into the larger Chinese population. In Tibet, repression continues to increase with numerous, unimaginable and gross violations of human rights, denial of religious freedom and the politicisation of religious issues. All these take place as a result of the Chinese governments lack of respect for the Tibetan people. These are major obstacles the Chinese government deliberately puts in the way of its policy of unifying nationalities which discriminate between the Tibetan and Chinese peoples. Therefore, I urge the Chinese government to bring an immediate halt to such policies.
 
Although the areas inhabited by Tibetan people are referred to by such different names as autonomous region, autonomous prefectures and autonomous counties, they are autonomous in name only; they actually have no real autonomy. Instead, they are governed by people who are oblivious of the regional situation, and driven by what Mao Zedong called Han chauvinism. As a result, this so-called autonomy has not brought the concerned nationalities any tangible benefit. Disingenuous policies that are not in tune with reality are causing enormous harm not only to the respective nationalities, but also to the unity and stability of the Chinese nation. It is important for the Chinese government, as advised by Deng Xiaoping, to seek truth from facts in the real sense of the term.
 
The Chinese government severely criticises me when I raise questions about the welfare of the Tibetan people before the international community. Until we reach a mutually beneficial solution, I have a historical and moral responsibility to continue to speak out freely on their behalf. However, it is common knowledge that I have been in semi-retirement since the political leadership of the Tibetan Diaspora has been directly elected by the general Tibetan populace.
 
China is emerging as a powerful country due to her great economic progress. This is to be welcomed, but it has also provided China an opportunity to play an important role on the global stage. The world is eagerly waiting to see how the present Chinese leadership will put into effect its avowed concepts of "harmonious society" and "peaceful rise". For the realisation of these concepts, economic progress alone will not suffice. There must be improvements in observance of the rule of law, transparency, and right to information, as well as freedom of speech. Since China is a country of many nationalities, they must all be given equality and freedom to protect their respective unique identities if the country is to remain stable.
 
On 6 March 2008, President Hu Jintao stated: "The stability in Tibet concerns the stability of the country, and the safety in Tibet concerns the safety of the country."He added that the Chinese leadership must ensure the well-being of Tibetans, improve the work related to religions and ethnic groups, and maintain social harmony and stability. President Hu's statement conforms to reality and we look forward to its implementation.
 
This year, the Chinese people are proudly and eagerly awaiting the opening of the Olympic Games. I have, from the very beginning, supported the idea that China should be granted the opportunity to host the Olympic Games. Since such international sporting events, and especially the Olympics, uphold the principles of freedom of speech, freedom of expression, equality and friendship, China should prove herself a good host by providing these freedoms. Therefore, besides sending their athletes, the international community should remind the Chinese government of these issues. I have come to know that many parliaments, individuals and non-governmental organisations around the globe are undertaking a number of activities in view of the opportunity that exists for China to make a positive change. I admire their sincerity. I would like to state emphatically that it will be very important to observe the period following the conclusion of the Games. The Olympic Games no doubt will greatly impact the minds of the Chinese people. The world should, therefore, explore ways of investing their collective energies in producing a continuous positive change inside China even after the Olympics have come to an end.
 

I would like to take this opportunity to express my pride in and appreciation for the sincerity, courage and determination of the Tibetan people inside Tibet. I urge them to continue to work peacefully and within the law to ensure that all the minority nationalities of the People's Republic of China, including the Tibetan people, enjoy their legitimate rights and benefits.
 
I would also like to take this opportunity to thank the Government and people of India, in particular, for their continuing and unparalleled support for Tibetan refugees and the cause of Tibet, as well as express my gratitude to all those governments and peoples for their continued concern for the Tibetan cause.
With my prayers for the well-being of all sentient beings.



 
The Dalai Lama                                                                                   10 March 2008
 
http://www.dalailama.com/page.70.htm
 
<bài viết được chỉnh sửa lúc 17.03.2008 06:02:11 bởi Ngọc Lý >
#1
    Ngọc Lý 23.03.2008 12:24:01 (permalink)
    .

    The Dalai Lama      
    The importance of modern education


    In this our last instalment of extracts from his speech in Dharamsala to a large gathering of followers from Tibet on Mar 27, 2006, the Dalai Lama warns of extreme dangers facing the survival of the Tibetan identity while emphasizing that modern education is indispensable for sustaining the Tibetan Buddhist culture and ethnicity in these most difficult circumstances in Tibet’s history. The translation is, as stated before, the editor’s own.

    I always keep saying that the broad masses of the Tibetans in Tibet are the real masters of the Tibetan destiny, and that the about one and half hundred-thousand Tibetans in exile here only represent them for accomplishing the truth of the Tibetan cause, acting as their free spokespersons and symbolic representatives.

       So far the broad masses of the public in Tibet have remained in a distressed state as a result of the deprivation of their freedoms. Nevertheless, even when faced with dangers to their lives, they have, in every respect, remained steadfast in upholding the higher cause of their ethnicity and the common faith in their future prospects, keeping in mind their rights as a people. It is for these reasons that we have an audience on the world stage to whom we can speak about the tragedy and well being of Tibet, and what we say are received with respect as true. The principal asset for our credibility on the world stage is the people back in Tibet—their dedication to the common cause, indefatigable courage, and steadfast stand. It is because of these that the truth of our position stands proven. We therefore owe gratitude to the people in Tibet for their genuine dedication to the common cause and unassailable commitment to the common faith that binds them with us. I regularly say thank you to the broad masses of the people in Tibet through those who come here and I felt an urge to say it again today.

    In future, too, the question whether in this world a unique people called the inhabitants of the Snowland of Tibet, and the profound culture and religion connected with them, would survive and thrive depends mainly on the people living in Tibet. Thinking from the opposite end, it is not impossible that the situation of the Tibetan people in Tibet will take such a tragic turn that they will become a minority in their own land. In such a situation, if those in Tibet fail to uphold the common aspiration of the Tibetan race, it will be extremely difficult for us in exile to be able to maintain the Tibetan ethnic identity and to carry out things like keeping, defending and spreading the Tibetan religion and culture beyond some generations. Things will be just all right during my generation in exile. After that, there will be another generation. It is possible that the situation will be fairly all right during their time. But it is impossible to say whether beyond that generation the situation will be good or bad. Extreme dangers lurk us in our future. The essential point is that the people living in Tibet are extremely important. In view of this, what is most important is that everyone should act with diligence, without any loss of determination.

    One of the main ways of being diligent is to pay particular attention to the pursuit of knowledge. The world is undergoing an enormous transformation today. Even in the communist ruled countries, knowledge is considered important. Previously, during the Cultural Revolution, it was as if knowledge had lost all respect and value. But today, in the case of China, the situation is nothing like in the 1960s. Reports have also been emerging that even North Korea has, for example, been compelled to give importance to the value of modern knowledge. So, when I say that we should make efforts without loss of courage, the essence of it is that we must bring emphasis particularly on education.

    Our freedom campaign is based on non-violence. Following the path of non-violence is the business capital and pride of our campaign. If we do not have truth on our side, we will have no alternative but to keep suffering. Having truth on one's side gives one the pride to be transparent about everything and to speak reason in a face-to-face exchange. It is on the basis of knowledge that truth must be vindicated by non-violent means. There is no way this task can be accomplished by just an act of taking a solemn oath.

    In the area of modern knowledge, Tibetans have lagged extremely behind. Not only was the imperative for it not felt from the very beginning, there has also been no deliberately established system for pursuing it. His Holiness the 13th Dalai Lama visited China in 1907, 1908, etc., and India during the period of 1910-1911 and witnessed many things about the outside world. As a result, from 1915 to 1920, he made such sound beginnings as sending some Tibetan students to countries like England with plans to have them study English and to acquire related modern mechanical skills and knowledge. However, he did not succeed in continuing these. These are matters of extreme regret. Anyway, although the 13th Dalai Lama had a broad vision for reforms, there were many internal and external elements and obstacles that rendered his efforts fruitless.   In 1960, the year after we arrived in exile in India in April 1959, we were able to speedily set up our first school in Mussoorie. Considerable effort was made to set up schools to give opportunities for modern education to the Tibetans in exile. In particular, in the early 1960s, many initiatives were taken to give more importance to setting up schools than monasteries in the Tibetan community in exile. The main reason why we especially devoted more attention to setting up schools was because it was extremely obvious that one cause of the miserable situation in which the Tibetan race found itself in was attributable to our major failure of being up to the standard in the field of modern knowledge. This resulted in our inability to set out strategies as a people at par with the rest of the world; it exposed us as too backward to be able to meet the challenges of modern times. It was in view of this that we considered setting up schools to be more important than building religious centres.   The public back in Tibet too should draw lessons from this and consider paying attention to the pursuit of modern knowledge as extremely important. In Tibet today there is a big problem in this area, including the fact that one has to pay high fees for educating one’s children. Nevertheless, undaunted by both the internal and external hardships, they continue to send their children to schools, whether they are being run by the Chinese government or by private Tibetans. Everywhere in Dotoe, Domey and U-Tsang, Tibetans in large numbers are emerging, putting in their best efforts and bringing out whatever capabilities they have in the field of learning. To them all I express rejoice and offer praise for efforts well made. Whatever be the case, making efforts in the field of education is highly important.

    In the case of schools in Tibet set up by the Chinese, it would be extremely narrow-minded to show disdain for them by such actions as not sending one’s children to study there. Schools, even if set up by the Chinese government, are good. In order to ensure good standard of the teaching of Tibetan and other subjects in them, it should be possible to discuss the matter with concerned persons and entities. Whatever be the case, all Tibetans should make efforts in every possible way.

    There are many aspects of modern education. They include science, law, economics, environment, etc. Nevertheless, the Tibetan language has not progressed in these numerous subjects. In India, efforts are being made to teach the Tibetan children all the subjects in Tibetan language from Grade I onwards. But, leave alone Tibetans, even the Indians find it most difficult to gain expertise in specialised modern subjects without pursuing it in English. In Tibet too, one has no choice but to rely on Chinese language to gain expertise in a specialised field of modern knowledge. Whether for becoming a professional or an expert researcher, in the different fields of modern knowledge in Tibet today, it is extremely important to use the Chinese language to achieve the required specialisations.

    We are today struggling for a meaningful autonomy for Tibet. But in order to achieve an appropriate standard of it, our own people should be able to fully take responsibility in every possible area of undertaking related to it and to be able to produce results. There is no way merely engaging in debates will be sufficient. We ourselves must be able to argue for and administer the autonomy. The essence of this is that we must be able to do our own work by ourselves. In order to achieve both internal and external progresses appropriate for modern times, having modern education is extremely important. The reality of the situation in Tibet today is such that one has no choice but to rely on Chinese language if one is to become modern educated.

    One thing that comes to my mind is this: Suppose there are a hundred Tibetan students. Seventy or eighty such students could study Tibetan language as their main subject and achieve excellence in projecting one's national identity and in preserving our cultural heritage. Twenty or thirty such students could study Chinese language as their main subject and make efforts to achieve professional qualifications in modern specialised subjects. I feel this to be important, do you understand?

    The Dalai Lama  


    http://www.dalailama.com/page.8.htm
    <bài viết được chỉnh sửa lúc 23.03.2008 12:28:01 bởi Ngọc Lý >
    #2
      Ngọc Lý 25.03.2008 12:15:03 (permalink)
       
      The Dalai Lama  
      Message on the 50th Anniversary of the Universal Declaration of Human Rights




      I am extremely encouraged to learn that there will be worldwide commemoration on the 50th anniversary of the adoption and signing of the Universal Declaration of Human Rights. I am also very happy to learn that the office of the UN High Commission for Human Rights is encouraging a worldwide study and dissemination of the text of the Universal Declaration of Human Rights so that ordinary people will fully understand the rights to which they are entitled.


       Human rights are of universal interest because it is the inherent nature of all human beings to yearn for freedom, equality and dignity and they have a right to achieve them. Whether we like it or not, we have all been born into this world as part of one great human family. Rich or poor, educated or uneducated, belonging to one nation or another, to one religion or another, adhering to this ideology or that, ultimately each of us is just a human being like everyone else. We all desire happiness and do not want suffering.


       Some governments have contended that the standards of human rights laid down in the Universal Declaration of Human Rights are those advocated by the West and do not apply to Asia and other parts of the Third World because of differences in culture, social and economic development.  I do not share this view and I am convinced that majority of ordinary people do not support it either. I believe that the principles laid down in the Universal Declaration of Human Rights constitute something like a natural law that ought to be followed by all peoples and governments.


       I am encouraged by the widespread concern for violation of human rights whether in Tibet or any other part of the World. People everywhere have come to realise the great importance and value of human rights. Not only does it offer the prospect of relief to many suffering individuals, but it also is an indication of humanity’s progress and development. I feel that concern for human rights violations and the effort to protect human rights represents a great service to people of both the present and future generations.


       As we are just about a year away for the dawn of the 21st century, we find that the world is becoming one global family. We are being drawn together by the remarkable advances made in science and technology which enables us to share information instantaneously, and by the grave and common problems of over-population, dwindling natural resources and the environmental crisis that threaten the very foundation of our existence on this planet. Human rights, environmental protection and social and economic equality are all inter-related. In all these issues, I believe a sense of universal responsibility is the key to human survival and progress. It is also the best foundation for world peace and promotion of human rights and a political culture of non-violence and dialogue in resolving human conflicts.


       In conclusion, I wish to take this opportunity to specially commend and express my deep admiration and respect for the defenders of human rights everywhere in the world. These people are truly making a difference in people’s lives by documenting human rights abuses and working to alleviate them. I consider human rights work or activism to be a kind of spiritual practice. By defending those people who persecuted for their race, religion, ethnicity or ideology, you are actually contributing to guiding our human family to peace, justice and dignity.


       
      December 7, 1998
      Dharamsala


       

      http://www.dalailama.com/page.42.htm
      <bài viết được chỉnh sửa lúc 25.03.2008 12:32:02 bởi Ngọc Lý >
      #3
        Ngọc Lý 27.03.2008 22:47:17 (permalink)
        The Dalai Lama  
        An Ethical Approach to Environmental Protection
         
         

        Peace and the survival of life on earth as we know it are threaten by human activities which lack a commitment to humanitarian values. Destruction of nature and nature resources results from ignorance, greed and lack of respect for the earth's living things.

        This lack of respect extends even to earth's human descendants, the future generations who will inherit a vastly degraded planet if world peace does not become a reality, and destruction of the natural environment continues at the present rate.

        Our ancestors viewed the' earth as rich and bountiful, which it is. Many people in the past also saw nature as inexhaustibly sustainable, which we now know is the case only if we care for it.

        It is not difficult to forgive destruction in the past, which resulted from ignorance. Today, however, we have access to more information, and it is essential that we re-examine ethically what we have inherited, what we are responsible for, and what we will pass on to coming generations. Clearly this is a pivotal generation. Global communication is possible, yet confrontations take place more often than meaningful dialogues for peace.

        Our marvels of science and technology are matched if not out-weighed by many current tragedies, including humari starvation in some parts of the world, and extinction of other life forms.

        Exploration of outer space takes place at the same time as the earth's own oceans, seas, and freshwater areas grow increasingly polluted, and their life forms are largely unknown or misunderstood.

        Many of the earth's habitats, animals, plants, insects, and even microorganisms that we know of as rare or endangered, may not be known at all by future generations. We have the capacity, and the responsibility. We must act before it is too late.

        This message, dated June 5, 1986, marks World Environment Day, and that year's theme, Peace and the Environment. Reprinted from Tree of Life: Buddhism and Protection of Nature, 1987


        http://www.dalailama.com/page.68.htm
        <bài viết được chỉnh sửa lúc 27.03.2008 22:48:35 bởi Ngọc Lý >
        #4
          Ngọc Lý 28.03.2008 05:07:30 (permalink)
          The Dalai Lama 
          Ecology & the Human Heart
           
           

          According to Buddhist teaching, there is a very close interdependence between the natural environment and the sentient beings living in it. Some of my friends have told me that basic human nature is somewhat violent, but I told them I disagree. If we examine different animals, for examples, those whose very survival depends on taking others lives, such as tigers or lions, we learnt that their basic nature provides them with sharp fangs and claws. Peaceful animals, such as deer, which are completely vegetarian, are gentler and have smaller teeth and no claws. From that viewpoint we human beings have a non-violent nature. As to the question of human survival, human beings are social animals. In order to survive we need companions. Without other human beings there is simply no possibility of surviving; that is a law of nature.


          Since I deeply believe that human beings are basically gentle by nature, I feel that we should not only maintain gentle, peaceful relations with our fellow human beings bur also that is very important to extend the same kind of attitude toward the natural environment. Morally speaking, we should be concerned for our whole environment.


          Then there is another viewpoint, not just a question of ethics but a question of our own survival. The environment is very important not only for this generation but also for future generations. If we exploit the environment in extreme ways, even though we may get some money or other benefit from it now, in the long run we ourselves will suffer and future generations will suffer. When the environment changes, climatic conditions also change. When they change dramatically, the economy and many other things change as well. Even our physical health will be greatly affected. So this is not merely a moral question but also a question of our own survival.


          Therefore, in order to succeed in the protection and conservation of the natural environment, I think it is important first of all to bring about an internal balance within human beings themselves. The abuse of the environment, which has resulted in such harm to the human community, arose out of ignorance of the importance of the environment. I think it is essential to help people to understand this. We need to teach people that the environment has a direct bearing on our own benefit.


           I am always talking about the importance of compassionate thought. As I said earlier, even from your own selfish viewpoint, you need other people. So, if you develop concern for other people's welfare, share other people's suffering, and help them, ultil11ately you will benefit. If you think. only of yourself and forget about others, ultimately you will lose. That is also something like a law of nature.

          It is quite simple: if you do not smile at people, but frown at them, they respond similarly, don't they? If you deal with other people in a very sincere, open way, they behave similarly. Every body wants to have friends and does not want enemies. The proper way to create friends is to have a warm heart, not simply money or power. The friend of power and the friend of money are something different: These are not true friends. True friends should be real friends of heart, shouldn't they? I am always telling people that those friends who come around when you have money and power are not truly your friends, but friends of money and power, because as soon as the money and power disappear, those friends are also ready to leave. They are not reliable.

          Genuine, human friends stand by whether you are successful or unlucky and always share your sorrow and burdens. The way to make such friends is not by being angry, nor by having good education or intelligence, but by having a good heart.

          To think more deeply, if you must be selfish, then be wisely selfish, not narrow-mindedly selfish. The key thing is the sense of universal. responsibility; that is the real source of strength, the real source of happiness. If our generation exploits everything available - the trees, the water, and the minerals - without any care for the coming generations or the future, then we are at fault, aren't we? But if we have a genuine sense of universal responsibility as our central motivation, then our relations with our neighbors, both domestic and international.

          Another important question is: What is consciousness, what is the mind? In Western world during the last one or two centuries there has been great emphasis on science and technology, which mainly deal with matter. Today some nuclear physicists and neurologists say that when you investigate particles in a very detailed way, there is some kind of influence from the side of the observer, the knower. What is this knower? A simple answer is: a human being, the scientist. How does the scientist know? With the brain, Western scientists have identified only a few hundred so far. Now, whether you call it mind, brain, or consciousness, there is a relationship between brain and mind and also mind and matter. I think this is important. I feel it is possible to hold some sort of dialogue between Eastern Philosophy and Western science on the basis of this relationship.


           In any case, these days we human beings are very much involved in the external world, while we neglect the internal world. We do need scientific development and material development in order to survive and to increase the general benefit and prosperity, but equally as much we need mental peace. Yet no doctor can give you an injection of mental peace, and no market can sell it to you. If you go to a supermarket with millions and millions of dollars, you can buy anything, but if you go there and ask for peace of mind, people will laugh. And if you ask a doctor for genuine peace of mind, not the mere sedation you get from taking some kind of pill or injection, the doctor cannot help you.


           Even today's sophisticated computers cannot provide you with mental peace. Mental peace must come from the mind. Everyone wants happiness and pleasure, but if we compare physical pleasure and physical pain with mental pleasure and mental pain, we find that the mind is more effective, predominant, and superior. Thus it is worthwhile adopting certain methods to increase mental peace, and in order to do that it is important to know more about the mind. When we talk about preservation of the environment, it is related to many other things. The key point is to have genuine sense of universal responsibility, based on love and compassion, and clear awareness.

          Excerpt from My Tibet (Text by H.H.the Fourteenth Dalai Lama: Photographs and Introduction by Galen Rowell) Thames and Hudson Ltd., London, 1990 (p 53-54)
           


          http://www.dalailama.com/page.76.htm
          <bài viết được chỉnh sửa lúc 28.03.2008 09:54:22 bởi Ngọc Lý >
          #5
            Ngọc Lý 30.03.2008 23:40:32 (permalink)
            The Dalai Lama 
            Universal Responsibility and the Environment

             


            As a boy studying Buddhism, I was taught the importance of a caring attitude toward the environment. Our practice of nonviolence applies not just to human beings but to all sentient beings - any living thing that has a mind. Where there is a mind, there are feelings such as pain, pleasure, and joy. No sentient being wants pain: all wants happiness instead. I believe that all sentient beings share those feelings at some basic level.
             
            In Buddhism practice we get so used to this idea of non-violence and the ending of all suffering that we become accustomed to not harming or destroying anything indiscriminately. Although we do not believe that trees or flowers have minds, we treat them also with respect. Thus we share a sense of universal responsibility for both mankind and nature.


            Our belief in reincarnation is one example of our concern for the future. If you think that you will be reborn, you are likely to say to yourself, I have to preserve such and such because my future reincarnation will be able to continue with these things. Even though there is a chance you may be reborn as a creature, perhaps even on a different planet, the idea of reincarnation gives you reason to have direct concern about this planet and future generations.

            In the West when you speak of "humanity," you usually mean only our existing generation of human beings. Past humanity is already gone. The future, like death, has yet to come. Western ideas usually deal with the practical side of things for only this present generation of human beings.

            Tibetan feelings about the environment are based entirely on religion. They are derived from the whole Tibetan way of life, not just from Buddhism. For example, consider Buddhism in Japan or Thailand, in environments different from ours. Their culture and their attitude are not the same as ours. Our unique environment has strongly influenced us. We don't live on a small, heavily populated island. Historically, we have had little anxiety with our vast area, low population, and distant neighbors. We haven't felt as oppressed as people in many other human communities.

            It is very possible to practice the essence of a faith or culture without practicing a religion. Our Tibetan culture, although culture, although highly influenced by Buddhism, did not gain all its philosophy from Buddhism. I once suggested to an organization dealing with Tibetan refugees that it would be interesting to do some research on how much our people have been affected by their approach to life itself in Tibet. What are the factors that make Tibetans generally happy al1d calm? People are always looking for answer in our unique religion, forgetting that our environment is just as unusual.

            Concern for the environment is not necessarily holy, nor does it always require compassion. We Buddhists express compassion for all sentient beings, but this compassion is not necessarily extended to every rock or tree or house. Most of us are somewhat concerned about our own house, but not really compassionate about it. We keep it in order so that we can live and be happy. We know that to have happy feelings in our house we must take care of it. So our feelings may be of concern rather than compassion.

            Similarly, our planet is our house, and we must keep it in order and take care of it if we are genuinely concerned about happiness for ourselves, our children, our friends, and other sentient beings who share this great house with us. If we think of the planet as our house or' as "our mother - Mother Earth - we automatically feel concern for our environment. Today we understand that the future of humanity very much depends on our planet, and that the future of the planet very much depends on humanity. But this has not always been so clear to us. Until now, you see, Mother Earth has somehow tolerated sloppy house habits. But now human use, population, and technology have reached that certain stage 'where Mother Earth no longer accepts our presence with silence. In many ways she is now telling us, "My children are behaving badly," she is warning us that there are limits to our actions.

            The Tibetan Buddhist attitude is one of contentment, and there may be some connection here with our attitude toward the environment. We don't indiscriminately consume. We put a limit on our consumption. We admire simply living and individual responsibility. We have always considered ourselves as part of our environment, but not just any part. Our ancient scriptures speak of the container and the contained. The world is the container  - our house and we are the contained- the contents of the container.
             
            From these simple facts we deduce a special relationship, because without the container, the contents cannot be contained. Without the contents, the container contains nothing, it's meaningless.

            In my Five-Point Peace Plan I have proposed that all of Tibet become a sanctuary, a zone of peace. Tibet was that once, but with no official designation. Peace means harmony: harmony between people, between people and animals, between sentient beings and the environment. Visitors from all over the world could come to Tibet to experience peace and harmony. Instead of building big hotels with many stories and many rooms, we would make small building, more like private homes, that would be in better harmony with nature.

            It is not at all wrong for humans to use nature to make useful things, but we must not exploit nature to make useful things, but we must not exploit nature unnecessarily. It is good to live in a house, to have medicines, and to be able to drive somewhere in a car. In the right hands, a machine is not a luxury, but something very useful. A camera, for example, can be used to make pictures that pronote understanding.
            Bur everything has its limit. Too much consumption or effort to make money is no good. Neither is too much contentment. In principle contentment is a goal, but pure contentment becomes almost like suicide, doesn't it? I think the Tibetans had, in certain fields too much contentment. And we lost our country. These days we cannot afford too much contentment about the environment.

            Peace and survival of life on earth as we know it are threatened by human activities that lack a commitment to humanitarian values. Destruction of nature and natural resources results from ignorance, greed, and lack of respect for the earth's living things. This lack of respect extends even to the earth's human descendants, the future generations who will inherit a vastly degraded planet if world peace doesn't become a reality and if destruction of the natural environment continues at the present rate.

            Our ancestors viewed the earth as rich and bountiful, which it is. Many people in the past also saw nature as inexhaustibly sustainable, which we now know is the case only if we care for it. It is not difficult to forgive destruction in the past that resulted from ignorance. Today, however, we have access to more information. It is essential that we re-examine ethically what we have inherited, what we are responsible for, and what we will pass on to coming generations.
             
            Clearly this is a pivotal generation. Global communication i; possible, yet confrontations take place more often than meaningful dialogues for peace. Our marvels of science and technology are matched, if not outweighed, by many current tragedies, including human starvation in some parts of the world and extinction of other life forms. Exploration of outer space takes place at the same time the earth's own oceans, seas, and freshwater areas grow increasingly polluted, and their life forms are still largely unknown or misunderstood. Many of the earth's habitats, animals, plants, insects and even microorganisms that we know as rare my not be known at all by future generations. We have the capability and the responsibility. We must act before it is too late.


            Excerpt from My Tibet (Text by H.H .the Fourteenth Dalai lama:
            Photographs and Introduction by Galen Rowell) Thames and Hudson Ltd., London, 1990 (p 79-80)
             
            http://www.dalailama.com/page.77.htm
            #6
              Ngọc Lý 06.04.2008 13:01:06 (permalink)
              The Dalai Lama 
              The Importance of Tree Planting and its Protection



              I have remarked on several occasions about the importance of tree planting both in India, our current home, and in Tibet as well. Today, as a symbolic gesture we are having a tree planting ceremony here in the settlement. Fortunately, the movement towards a deeper commitment to environmental protection through planting new trees and taking care of the existing ones, is rapidly increasing all over the world. At the global level, trees and forests are closely linked with weather patterns and also the maintenance of a crucial balance in nature. Hence, the 'task of environment protection is a universal responsibility of all of us. I think that is extremely important for the Tibetans living in the settlements to not only take a keen interest in the cause of environmental protection, but also to implement this ideal in action by planting new trees. In this way, we will be making an important gesture to the world in demonstrating our global concern and at the same time making our own little but significant, contribution to the cause.


              If we look around, we can now see that those houses in the monasteries and in various camps where people have planted fruit trees, now enjoy great benefit as a consequence of their action. First of all, if there is a tree in your courtyard it creates around it an atmosphere of natural beauty and serenity. It is also obvious that you can eat the fruits from the tree, sit under it and enjoy the cool shade. What was required on your part was a little patience to allow some time for the tree to grow up.
               
              Finally, I would like to make a suggestion regarding the use of your farmland in the settlement. In this settlement you have already initiated a project of planting fruit trees on farmlands. I think it is a very good plan. By planting fruit trees on your land we can not only ensure that the farmland remains productive, but also you will have fruits to eat. In short, I would like to again emphasize that it is extremely important to plant new trees and protect the ones already growing around you.   

               
              Speech on December 6, J 990, at a special ceremony held in Doeguling Tibetan Settlement, Mundgod, South India. Adapted from Appropriate Technology for Tibetan's (ApTibet) Newsletter No.5, September 1991
               
               
              http://www.dalailama.com/page.78.htm


               một năm trồng lúamười năm trồng câytrăm năm trồng người Quản Trọng  
              <bài viết được chỉnh sửa lúc 06.04.2008 13:02:53 bởi Ngọc Lý >
              #7
                nguyễn văn dân 29.04.2008 23:22:40 (permalink)
                .
                A Human Approach to World Peace
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                When we rise in the morning and listen to the radio or read the newspaper, we are confronted with the same sad news: violence, crime, wars, and disasters. I cannot recall a single day without a report of something terrible happening somewhere. Even in these modern times it is clear that one's precious life is not safe. No former generation has had to experience so much bad news as we face today; this constant awareness of fear and tension should make any sensitive and compassionate person question seriously the progress of our modern world.
                 
                It is ironic that the more serious problems emanate from the more industrially advanced societies. Science and technology have worked wonders in many fields, but the basic human problems remain. There is unprecedented literacy, yet this universal education does not seem to have fostered goodness, but only mental restlessness and discontent instead. There is no doubt about the increase in our material progress and technology, but somehow this is not sufficient as we have not yet succeeded in bringing about peace and happiness or in overcoming suffering.
                 
                We can only conclude that there must be something seriously wrong with our progress and development, and if we do not check it in time there could be disastrous consequences for the future of humanity. I am not at all against science and technology - they have contributed immensely to the overall experience of humankind; to our material comfort and well-being and to our greater understanding of the world we live in. But if we give too much emphasis to science and technology we are in danger of losing touch with those aspects of human knowledge and understanding that aspire towards honesty and altruism.
                 
                Science and technology, though capable of creating immeasurable material comfort, cannot replace the age-old spiritual and humanitarian values that have largely shaped world civilization, in all its national forms, as we know it today. No one can deny the unprecedented material benefit of science and technology, but our basic human problems remain; we are still faced with the same, if not more, suffering, fear, and tension. Thus it is only logical to try to strike a balance between material developments on the one hand and the development of spiritual, human values on the other. In order to bring about this great adjustment, we need to revive our humanitarian values.
                 
                I am sure that many people share my concern about the present worldwide moral crisis and will join in my appeal to all humanitarians and religious practitioners who also share this concern to help make our societies more compassionate, just, and equitable. I do not speak as a Buddhist or even as a Tibetan. Nor do I speak as an expert on international politics (though I unavoidably comment on these matters). Rather, I speak simply as a human being, as an upholder of the humanitarian values that are the bedrock not only of Mahayana Buddhism but of all the great world religions. From this perspective I share with you my personal outlook - that:
              • Universal humanitarianism is essential to solve global problems;
              • Compassion is the pillar of world peace;
              • All world religions are already for world peace in this way, as are all humanitarians of whatever ideology;
                Each individual has a universal responsibility to shape institutions to serve human needs.



                  Solving Human Problems through Transforming Human Attitudes 
                   

                  Of the many problems we face today, some are natural calamities and must be accepted and faced with equanimity. Others, however, are of our own making, created by misunderstanding, and can be corrected. One such type arises from the conflict of ideologies, political or religious, when people fight each other for petty ends, losing sight of the basic humanity that binds us all together as a single human family. We must remember that the different religions, ideologies, and political systems of the world are meant for human beings to achieve happiness. We must not lose sight of this fundamental goal and at no time should we place means above ends; the supremacy of humanity over matter and ideology must always be maintained.
                   
                   
                   
                  By far the greatest single danger facing humankind - in fact, all living beings on our planet - is the threat of nuclear destruction. I need not elaborate on this danger, but 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. We know that in the event of a nuclear war there will be no victors because there will be no survivors! Is it not frightening just to contemplate such inhuman and heartless destruction? And, is it not logical that we should remove the cause for our own destruction when we know the cause and have both the time and the means to do so? Often we cannot overcome our problems because we either do not know the cause or, if we understand it, do not have the means to remove it. This is not the case with the nuclear threat.
                   
                   
                   
                  Whether they belong to more evolved species like humans or to simpler ones such as animals, all beings primarily seek peace, comfort, and security. Life is as dear to the mute animal as it is to any human being; even the simplest insect strives for protection from dangers that threaten its life. Just as each one of us wants to live and does not wish to die, so it is with all other creatures in the universe, though their power to effect this is a different matter.
                   
                   
                   
                  Broadly speaking there are two types of happiness and suffering, mental and physical, and of the two, I believe that mental suffering and happiness are the more acute. Hence, I stress the training of the mind to endure suffering and attain a more lasting state of happiness. However, I also have a more general and concrete idea of happiness: a combination of inner peace, economic development, and, above all, world peace. To achieve such goals I feel it is necessary to develop a sense of universal responsibility, a deep concern for all irrespective of creed, colour, sex, or nationality.
                   
                   
                   
                  The premise behind this idea of universal responsibility is the simple fact that, in general terms, all others' desires are the same as mine. Every being wants happiness and does not want suffering. If we, as intelligent human beings, do not accept this fact, there will be more and more suffering on this planet. If we adopt a self-centred approach to life and constantly try to use others for our own self-interest, we may gain temporary benefits, but in the long run we will not succeed in achieving even personal happiness, and world peace will be completely out of the question.
                   
                   
                   
                  In their quest for happiness, humans have used different methods, which all too often have been cruel and repellent. Behaving in ways utterly unbecoming to their status as humans, they inflict suffering upon fellow humans and other living beings for their own selfish gains. In the end, such shortsighted actions bring suffering to oneself as well as to others. To be born a human being is a rare event in itself, and it is wise to use this opportunity as effectively and skillfully as possible. We must have the proper perspective that of the universal life process, so that the happiness or glory of one person or group is not sought at the expense of others.
                   
                   
                   
                  All this calls for a new approach to global problems. The world is becoming smaller and smaller - and more and more interdependent - as a result of rapid technological advances and international trade as well as increasing trans-national relations. We now depend very much on each other. In ancient times problems were mostly family-size, and they were naturally tackled at the family level, but the situation has changed. Today we are so interdependent, so closely interconnected with each other, that without a sense of universal responsibility, a feeling of universal brotherhood and sisterhood, and an understanding and belief that we really are part of one big human family, we cannot hope to overcome the dangers to our very existence - let alone bring about peace and happiness.
                   
                   
                   
                  One nation's problems can no longer be satisfactorily solved by itself alone; too much depends on the interest, attitude, and cooperation of other nations. A universal humanitarian approach to world problems seems the only sound basis for world peace. What does this mean? We begin from the recognition mentioned previously that all beings cherish happiness and do not want suffering. It then becomes both morally wrong and pragmatically unwise to pursue only one's own happiness oblivious to the feelings and aspirations of all others who surround us as members of the same human family. The wiser course is to think of others also when pursuing our own happiness. This will lead to what I call 'wise self-interest', which hopefully will transform itself into 'compromised self-interest', or better still, 'mutual interest'.
                   
                   
                   
                  Although the increasing interdependence among nations might be expected to generate more sympathetic cooperation, it is difficult to achieve a spirit of genuine cooperation as long as people remain indifferent to the feelings and happiness of others. When people are motivated mostly by greed and jealousy, it is not possible for them to live in harmony. A spiritual approach may not solve all the political problems that have been caused by the existing self-centered approach, but in the long run it will overcome the very basis of the problems that we face today.
                   
                   
                   
                  On the other hand, if humankind continues to approach its problems considering only temporary expediency, future generations will have to face tremendous difficulties. The global population is increasing, and our resources are being rapidly depleted. Look at the trees, for example. No one knows exactly what adverse effects massive deforestation will have on the climate, the soil, and global ecology as a whole. We are facing problems because people are concentrating only on their short-term, selfish interests, not thinking of the entire human family. They are not thinking of the earth and the long-term effects on universal life as a whole. If we of the present generation do not think about these now, future generations may not be able to cope with them.
                   
                   
                   


                  Compassion as the Pillar of World Peace 
                   

                  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.
                   
                   
                   
                  As one brought up in the Mahayana Buddhist tradition, I feel that love and compassion are the moral fabric of world peace. Let me first define what I mean by compassion. When you have pity or compassion for a very poor person, you are showing sympathy because he or she is poor; your compassion is based on altruistic considerations. On the other hand, love towards your wife, your husband, your children, or a close friend is usually based on attachment. When your attachment changes, your kindness also changes; it may disappear. This is not true love. Real love is not based on attachment, but on altruism. In this case your compassion will remain as a humane response to suffering as long as beings continue to suffer.
                   
                   
                   
                  This type of compassion is what we must strive to cultivate in ourselves, and we must develop it from a limited amount to the limitless. Undiscriminating, spontaneous, and unlimited compassion for all sentient beings is obviously not the usual love that one has for friends or family, which is alloyed with ignorance, desire, and attachment. The kind of love we should advocate is this wider love that you can have even for someone who has done harm to you: your enemy.
                   
                   
                   
                  The rationale for compassion is that every one of us wants to avoid suffering and gain happiness. This, in turn, is based on the valid feeling of '1', which determines the universal desire for happiness. Indeed, all beings are born with similar desires and should have an equal right to fulfill them. If I compare myself with others, who are countless, I feel that others are more important because I am just one person whereas others are many. Further, the Tibetan Buddhist tradition teaches us to view all sentient beings as our dear mothers and to show our gratitude by loving them all. For, according to Buddhist theory, we are born and reborn countless numbers of times, and it is conceivable that each being has been our parent at one time or another. In this way all beings in the universe share a family relationship.
                   
                   
                   
                  Whether one believes in religion or not, there is no one who does not appreciate love and compassion. Right from the moment of our birth, we are under the care and kindness of our parents; later in life, when facing the sufferings of disease and old age, we are again dependent on the kindness of others. If at the beginning and end of our lives we depend upon others' kindness, why then in the middle should we not act kindly towards others?
                   
                  The development of a kind heart (a feeling of closeness for all human beings) does not involve the religiosity we normally associate with conventional religious practice. It is not only for people who believe in religion, but is for everyone regardless of race, religion, or political affiliation. It is for anyone who considers himself or herself, above all, a member of the human family and who sees things from this larger and longer perspective. This is a powerful feeling that we should develop and apply; instead, we often neglect it, particularly in our prime years when we experience a false sense of security.
                   
                   
                   
                  When we take into account a longer perspective, the fact that all wish to gain happiness and avoid suffering, and keep in mind our relative unimportance in relation to countless others, we can conclude that it is worthwhile to share our possessions with others. When you train in this sort of outlook, a true sense of compassion - a true sense of love and respect for others - becomes possible. Individual happiness ceases to be a conscious self-seeking effort; it becomes an automatic and far superior by-product of the whole process of loving and serving others.
                   
                   
                   

                  Another result of spiritual development, most useful in day-to-day life, is that it gives a calmness and presence of mind. Our lives are in constant flux, bringing many difficulties. When faced with a calm and clear mind, problems can be successfully resolved. When, instead, we lose control over our minds through hatred, selfishness, jealousy, and anger, we lose our sense of judgement. Our minds are blinded and at those wild moments anything can happen, including war. Thus, the practice of compassion and wisdom is useful to all, especially to those responsible for running national affairs, in whose hands lie the power and opportunity to create the structure of world peace.
                   


                   
                   
                   
                  World Religions for World Peace 
                   
                  The principles discussed so far are in accordance with the ethical teachings of all world religions. I maintain that every major religion of the world - Buddhism, Christianity, Confucianism, Hinduism, Islam, Jainism, Judaism, 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 of humanity is unselfishness. The great teachers wanted to lead their followers away from the paths of negative deeds caused by ignorance and to introduce them to paths of goodness.
                   
                   
                   
                  All religions agree upon the necessity to control the undisciplined mind that harbours selfishness and other roots of trouble, and each teaches a path leading to a spiritual state that is peaceful, disciplined, ethical, and wise. It is in this sense that I believe all religions have essentially the same message. Differences of dogma may be ascribed to differences of time and circumstance as well as cultural influences; indeed, there is no end to scholastic argument when we consider the purely metaphysical side of religion. However, it is much more beneficial to try to implement in daily life the shared precepts for goodness taught by all religions rather than to argue about minor differences in approach.
                   
                   
                   
                  There are many different religions to bring comfort and happiness to humanity in much the same way as there are particular treatments for different diseases. For, all religions endeavour in their own way to help living beings avoid misery and gain happiness. And, although we can find causes for preferring certain interpretations of religious truths, there is much greater cause for unity, stemming from the human heart. Each religion works in its own way to lessen human suffering and contribute to world civilization. Conversion is not the point. For instance, I do not think of converting others to Buddhism or merely furthering the Buddhist cause. Rather, I try to think of how I as a Buddhist humanitarian can contribute to human happiness.
                   
                   
                   
                  While pointing out the fundamental similarities between world religions, I do not advocate one particular religion at the expense of all others, nor do I seek a new 'world religion'. All the different religions of the world are needed to enrich human experience and world civilization. Our human minds, being of different calibre and disposition, need different approaches to peace and happiness. It is just like food. Certain people find Christianity more appealing, others prefer Buddhism because there is no creator in it and everything depends upon your own actions. We can make similar arguments for other religions as well. Thus, the point is clear: humanity needs all the world's religions to suit the ways of life, diverse spiritual needs, and inherited national traditions of individual human beings.
                   
                   
                   
                  It is from this perspective that I welcome efforts being made in various parts of the world for better understanding among religions. The need for this is particularly urgent now. If all religions make the betterment of humanity their main concern, then they can easily work together in harmony for world peace. Interfaith understanding will bring about the unity necessary for all religions to work together. However, although this is indeed an important step, we must remember that there are no quick or easy solutions. We cannot hide the doctrinal differences that exist among various faiths, nor can we hope to replace the existing religions by a new universal belief. Each religion has its own distinctive contributions to make, and each in its own way is suitable to a particular group of people as they understand life. The world needs them all.
                   
                   
                   
                  There are two primary tasks facing religious practitioners who are concerned with world peace. First, we must promote better interfaith understanding so as to create a workable degree of unity among all religions. This may be achieved in part by respecting each other's beliefs and by emphasizing our common concern for human well-being. Second, we must bring about a viable consensus on basic spiritual values that touch every human heart and enhance general human happiness. This means we must emphasize the common denominator of all world religions - humanitarian ideals. These two steps will enable us to act both individually and together to create the necessary spiritual conditions for world peace.
                   
                   
                   
                  We practitioners of different faiths can work together for world peace when we view different religions as essentially instruments to develop a good heart - love and respect for others, a true sense of community. The most important thing is to look at the purpose of religion and not at the details of theology or metaphysics, which can lead to mere intellectualism. I believe that all the major religions of the world can contribute to world peace and work together for the benefit of humanity if we put aside subtle metaphysical differences, which are really the internal business of each religion.
                   
                   
                   
                  Despite the progressive secularization brought about by worldwide modernization and despite systematic attempts in some parts of the world to destroy spiritual values, the vast majority of humanity continues to believe in one religion or another. The undying faith in religion, evident even under irreligious political systems, clearly demonstrates the potency of religion as such. This spiritual energy and power can be purposefully used to bring about the spiritual conditions necessary for world peace. Religious leaders and humanitarians all over the world have a special role to play in this respect.
                   
                   
                   
                  Whether we will be able to achieve world peace or not, we have no choice but to work towards that goal. If our minds are dominated by anger, we will lose the best part of human intelligence - wisdom, the ability to decide between right and wrong. Anger is one of the most serious problems facing the world today.
                   



                  Individual Power to Shape Institution 
                   

                  Anger plays no small role in current conflicts such as those in the Middle East, Southeast Asia, the North-South problem, and so forth. These conflicts arise from a failure to understand one another's humanness. The answer is not the development and use of greater military force, nor an arms race. Nor is it purely political or purely technological. Basically it is spiritual, in the sense that what is required is a sensitive understanding of our common human situation. Hatred and fighting cannot bring happiness to anyone, even to the winners of battles. Violence always produces misery and thus is essentially counter-productive. It is, therefore, time for world leaders to learn to transcend the differences of race, culture, and ideology and to regard one another through eyes that see the common human situation. To do so would benefit individuals, communities, nations, and the world at large.
                   
                   
                   
                  The greater part of present world tension seems to stem from the 'Eastern bloc' versus 'Western bloc' conflict that has been going on since World War II. These two blocs tend to describe and view each other in a totally unfavourable light. This continuing, unreasonable struggle is due to a lack of mutual affection and respect for each other as fellow human beings. Those of the Eastern bloc should reduce their hatred towards the Western bloc because the Western bloc is also made up of human beings - men, women, and children. Similarly those of the Western bloc should reduce their hatred towards the Eastern bloc because the Eastern bloc is also human beings. In such a reduction of mutual hatred, the leaders of both blocs have a powerful role to play. But first and foremost, leaders must realize their own and others' humanness. Without this basic realization, very little effective reduction of organized hatred can be achieved.
                   
                   
                   
                  If, for example, the leader of the United States of America and the leader of the Union of Soviet Socialist Republics suddenly met each other in the middle of a desolate island, I am sure they would respond to each other spontaneously as fellow human beings. But a wall of mutual suspicion and misunderstanding separates them the moment they are identified as the 'President of the USA' and the 'Secretary-General of the USSR'). More human contact in the form of informal extended meetings, without any agenda, would improve their mutual understanding; they would learn to relate to each other as human beings and could then try to tackle international problems based on this understanding. No two parties, especially those with a history of antagonism, can negotiate fruitfully in an atmosphere of mutual suspicion and hatred.
                   
                   
                   
                  I suggest that world leaders meet about once a year in a beautiful place without any business, just to get to know each other as human beings. Then, later, they could meet to discuss mutual and global problems. I am sure many others share my wish that world leaders meet at the conference table in such an atmosphere of mutual respect and understanding of each other's humanness.
                   
                   
                   
                  To improve person-to-person contact in the world at large, I would like to see greater encouragement of international tourism. Also, mass media, particularly in democratic societies, can make a considerable contribution to world peace by giving greater coverage to human interest items that reflect the ultimate oneness of humanity. With the rise of a few big powers in the international arena, the humanitarian role of international organizations is being bypassed and neglected. I hope that this will be corrected and that all international organizations, especially the United Nations, will be more active and effective in ensuring maximum benefit to humanity and promoting international understanding. It will indeed be tragic if the few powerful members continue to misuse world bodies like the UN for their one-sided interests. The UN must become the instrument of world peace. This world body must be respected by all, for the UN is the only source of hope for small oppressed nations and hence for the planet as a whole.
                   
                   
                   
                  As all nations are economically dependent upon one another more than ever before, human understanding must go beyond national boundaries and embrace the international community at large. Indeed, unless we can create an atmosphere of genuine cooperation, gained not by threatened or actual use of force but by heartfelt understanding, world problems will only increase. If people in poorer countries are 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 upon unwilling people, the attainment of world peace is doubtful. However, if we satisfy people at a heart-to-heart level, peace will surely come.
                   
                   
                   
                  Within each nation, the individual ought to be given the right to happiness, and among nations, there must be equal concern for the welfare of even the smallest nations. I am not suggesting that one system is better than another and all should adopt it. On the contrary, a variety of political systems and ideologies is desirable and accords with the variety of dispositions within the human community. This variety enhances the ceaseless human quest for happiness. Thus each community should be free to evolve its own political and socio-economic system, based on the principle of self-determination.
                   
                   
                   
                  The achievement of justice, harmony, and peace depends on many factors. We should think about them in terms of human benefit in the long run rather than the short term. I realize the enormity of the task before us, but I see no other alternative than the one I am proposing - which is based on our common humanity. Nations have no choice but to be concerned about the welfare of others, not so much because of their belief in humanity, but because it is in the mutual and long-term interest of all concerned. An appreciation of this new reality is indicated by the emergence of regional or continental economic organizations such as the European Economic Community, the Association of South East Asian Nations, and so forth. I hope more such trans-national organizations will be formed, particularly in regions where economic development and regional stability seem in short supply.
                   
                   
                   
                  Under present conditions, there is definitely a growing need for human understanding and a sense of universal responsibility. In order to achieve such ideas, we must generate a good and kind heart, for without this, we can achieve neither universal happiness nor lasting world peace. We cannot create peace on paper. While advocating universal responsibility and universal brotherhood and sisterhood, the facts are that humanity is organized in separate entities in the form of national societies. Thus, in a realistic sense, I feel it is these societies that must act as the building-blocks for world peace. Attempts have been made in the past to create societies more just and equal. Institutions have been established with noble charters to combat anti-social forces. Unfortunately, such ideas have been cheated by selfishness. More than ever before, we witness today how ethics and noble principles are obscured by the shadow of self-interest, particularly in the political sphere. There is a school of thought that warns us to refrain from politics altogether, as politics has become synonymous with amorality. Politics devoid of ethics does not further human welfare, and life without morality reduces humans to the level of beasts. However, politics is not axiomatically 'dirty'. Rather, the instruments of our political culture have distorted the high ideals and noble concepts meant to further human welfare. Naturally, spiritual people express their concern about religious leaders 'messing' with politics, since they fear the contamination of religion by dirty politics.
                   
                   
                   
                  I question the popular assumption that religion and ethics have no place in politics and that religious persons should seclude themselves as hermits. Such a view of religion is too one-sided; it lacks a proper perspective on the individual's relation to society and the role of religion in our lives. Ethics is as crucial to a politician as it is to a religious practitioner. Dangerous consequences will follow when politicians and rulers forget moral principles. Whether we believe in God or karma, ethics is the foundation of every religion.
                   
                   
                   
                  Such human qualities as morality, compassion, decency, wisdom, and so forth have been the foundations of all civilizations. These qualities must be cultivated and sustained through systematic moral education in a conducive social environment so that a more humane world may emerge. The qualities required to create such a world must be inculcated right from the beginning, from childhood. We cannot wait for the next generation to make this change; the present generation must attempt a renewal of basic human values. If there is any hope, it is in the future generations, but not unless we institute major change on a worldwide scale in our present educational system. We need a revolution in our commitment to and practice of universal humanitarian values.
                   
                   
                   
                  It is not enough to make noisy calls to halt moral degeneration; we must do something about it. Since present-day governments do not shoulder such 'religious' responsibilities, humanitarian and religious leaders must strengthen the existing civic, social, cultural, educational, and religious organizations to revive human and spiritual values. Where necessary, we must create new organizations to achieve these goals. Only in so doing can we hope to create a more stable basis for world peace.
                   
                   
                   
                  Living in society, we should share the sufferings of our fellow citizens and practise compassion and tolerance not only towards our loved ones but also towards our enemies. This is the test of our moral strength. We must set an example by our own practice, for we cannot hope to convince others of the value of religion by mere words. We must live up to the same high standards of integrity and sacrifice that we ask of others. The ultimate purpose of all religions is to serve and benefit humanity. This is why it is so important that religion always be used to effect the happiness and peace of all beings and not merely to convert others.
                   
                   
                   
                  Still, in religion there are no national boundaries. A religion can and should be used by any people or person who finds it beneficial. What is important for each seeker is to choose a religion that is most suitable to himself or herself. But, the embracing of a particular religion does not mean the rejection of another religion or one's own community. In fact, it is important that those who embrace a religion should not cut themselves off from their own society; they should continue to live within their own community and in harmony with its members. By escaping from your own community, you cannot benefit others, whereas benefiting others is actually the basic aim of religion.
                   
                   
                   
                  In this regard there are two things important to keep in mind: self-examination and self-correction. We should constantly check our attitude toward others, examining ourselves carefully, and we should correct ourselves immediately when we find we are in the wrong.
                   
                   
                   
                  Finally, a few words about material progress. I have heard a great deal of complaint against material progress from Westerners, and yet, paradoxically, it has been the very pride of the Western world. I see nothing wrong with material progress per se, provided people are always given precedence. It is my firm belief that in order to solve human problems in all their dimensions, we must combine and harmonize economic development with spiritual growth.
                   
                   
                   
                  However, we must know its limitations. Although materialistic knowledge in the form of science and technology has contributed enormously to human welfare, it is not capable of creating lasting happiness. In America, for example, where technological development is perhaps more advanced than in any other country, there is still a great deal of mental suffering. This is because materialistic knowledge can only provide a type of happiness that is dependent upon physical conditions. It cannot provide happiness that springs from inner development independent of external factors.
                   
                   
                   
                  For renewal of human values and attainment of lasting happiness, we need to look to the common humanitarian heritage of all nations the world over. May this essay serve as an urgent reminder lest we forget the human values that unite us all as a single family on this planet.
                   
                   
                   
                  I have written the above lines
                  To tell my constant feeling.
                  Whenever I meet even a 'foreigner',
                  I have always the same feeling:
                  'I am meeting another member of the human family.,
                  This attitude has deepened

                  My affection and respect for all beings.

                   
                  May this natural wish be
                  My small contribution to world peace.
                  I pray for a more friendly,
                  More caring, and more understanding
                  Human family on this planet.
                  To all who dislike suffering,
                  Who cherish lasting happiness -
                  This is my heartfelt appeal.

                   
                   
                   
                  THE DALAI LAMA
                   
                  http://www.dalailama.com/page.62.htm#Solving_Human_problem
                  <bài viết được chỉnh sửa lúc 29.04.2008 23:23:43 bởi nguyễn văn dân >
                  #8
                    saigonthangtu 09.05.2008 00:59:23 (permalink)
                    .
                    An Appeal To All Chinese Spiritual Brothers And Sisters
                    Published: Thursday, 24 April, 2008

                    Từ Bi Mời Gọi 
                       Lời kêu gọi của Đạt Lai Lạt Ma   
                                                                                      View Appeal in Tibetan
                    View Appeal in Chinese

                    Today I would like to make a personal appeal to all Chinese spiritual brothers and sisters, both inside as well as outside the People’s Republic of China, and especially to the followers of the Buddha.  I do this as a Buddhist monk and a student of our most revered teacher, the Buddha.  I have already made an appeal to the general Chinese community.  Here I am appealing to you, my spiritual brothers and sisters, on an urgent humanitarian matter.


                    The Chinese and the Tibetan people share common spiritual heritage in Mahayana Buddhism.  We worship the Buddha of Compassion – Guan Yin in the Chinese tradition and Chenrezig in Tibetan tradition – and cherish compassion for all suffering beings as one of the highest spiritual ideals.  Furthermore, since Buddhism flourished in China before it came to Tibet from India, I have always viewed the Chinese Buddhists with the reverence due to senior spiritual brothers and sisters.


                    As most of you are aware, beginning with the 10th of March this year, a series of demonstrations have taken place in Lhasa and across many Tibetan areas.  These are caused by deep Tibetan resentment against the policies of the Chinese government.  I have been deeply saddened by the loss of life, both Chinese and Tibetans, and immediately appealed to both the Chinese authorities and the Tibetans for restraint.  I specially appealed to the Tibetans not to resort to violence.


                    Unfortunately, the Chinese authorities have resorted to brutal methods to deal with the development despite appeals for restraint by many world leaders, NGOs and noted world citizens, particularly many Chinese scholars.  In the process, there has been loss of life, injuries to many, and the detention of large number of Tibetans.   The crackdown still continues, especially targeting monastic institutions, which have traditionally been the repository of ancient Buddhist knowledge and tradition.  Many of these have been sealed off.  We have reports that many of those detained are beaten and treated harshly. These repressive measures seem to be part of an officially sanctioned systematic policy. 


                    With no international observers, journalists or even tourists allowed to Tibet,  I am deeply worried about the fate of the Tibetans.  Many of those injured in the crackdown, especially in the remote areas, are too terrified to seek medical treatment for fear of arrest.  According to some reliable sources, people are fleeing to the mountains where they have no access to food and shelter.  Those who remained behind are living in a constant state of fear of being the next to be arrested. 


                    I am deeply pained by this ongoing suffering.  I am very worried where all these tragic developments might lead to ultimately.  I do not believe that repressive measures can achieve any long-term solution.  The best way forward is to resolve the issues between the Tibetans and the Chinese leadership through dialogue, as I have been advocating for a long time.  I have repeatedly assured the leadership of the People’s Republic of China that I am not seeking independence.  What I am seeking is a meaningful autonomy for the Tibetan people that would ensure the long-term survival of our Buddhist culture, our language and our distinct identity as a people.  The rich Tibetan Buddhist culture is part of the larger cultural heritage of the People’s Republic of China and has the potential to benefit our Chinese brothers and sisters.


                    In the light of the present crisis, I appeal to all of you to help call for an immediate end to the ongoing brutal crackdown, for the release of all who have been detained, and to call for providing immediate medical care to the injured.


                    The Dalai Lama
                    Hamilton, NY
                    April 24, 2008
                     
                    http://dalailama.com/news.244.htm
                    <bài viết được chỉnh sửa lúc 09.05.2008 01:10:24 bởi saigonthangtu >
                    #9
                      truthful 16.05.2008 06:32:55 (permalink)
                      May the wisdom' spirit of The Dalai Lama can impregnates the one which conveys so well the fine words through the Net, but still seeks a way by means much… less wise!
                      #10
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