Dalai Lama Hi Quotations

I only escaped from Tibet because I feared my people would resort to desperate violence if the Chinese took me as their prisoner.

If the situation was such that there was only one learned lama or genuine practitioner alive, a person whose death would cause the whole of Tibet to lose all hope of keeping its Buddhist way of life, then it is conceivable that in order to protect that one person it might be justified for one or 10 enemies to be eliminated if there was no other way.

I think, that in the twenty-second century, there will be more female reincarnations at female institutions. Then there'll be competition between male lama institutions and female lama institutions. It'll be a positive sort of competition.

I think when religions such as Hinduism and Buddhism - as well as Christianity and Judaism - were founded, at that time societies were generally male-dominated. So, therefore this social notion also influenced religion.

The way of presentation is different according to each religion. In theistic religions like Buddhism, Buddhist values are incorporated. In nontheistic religions, like some types of ancient Indian thought, the law of karma applies. If you do something good, you get a good result. Now, what we need is a way to educate nonbelievers. These nonbelievers may be critical of all religions, but they should be decent at heart.

Some people get the impression that Buddhism talks too much about suffering. In order to become prosperous, a person must initially work very hard, so he or she has to sacrifice a lot of leisure time. Similarly, the Buddhist is willing to sacrifice immediate comfort so that he or she can achieve lasting happiness.

We have made a great effort to maintain all levels of Buddhist education; it has helped us have a kind of renaissance, really.

If you resort to violent methods because the other side has destroyed your monastery, for example, you then have lost not only your monastery, but also your special Buddhist practices of detachment, love, and compassion.

Self-rule means that China must stop its intensive effort to colonize Tibet with Chinese settlers and must allow Tibetans to hold responsible positions in the government of Tibet.

It may seem unrealistic to think we can ever become free from hatred, but Buddhists have systematic methods for gradually developing a tolerance powerful enough to give such freedom.

Different people describe me in a different ways. Some describe me as the living Buddha. Nonsense. Some describe me as 'God-king.' Nonsense. Some consider me as a demon or a wolf in Buddhist robes. That also, I think nonsense.

Perhaps our teachings seem less religious and more technical, like psychology, so they are easier for secular people to use.

One Mongolian leader became a very, very brutal dictator and eventually became a murderer. Previously, he was a monk, and then he became a revolutionary. Under the influence of his new ideology, he actually killed his own teacher. Pol Pot's family background was Buddhist. Whether he himself was a Buddhist at a young age, I don't know. Even Chairman Mao's family background was Buddhist. So one day, if the Dalai Lama becomes a mass murderer, he will become the most deadly of mass murderers.

There should be a spirit of dialogue. Whenever we see any disagreements, we must think how to solve them on the basis of recognition of oneness of the entire humanity. This is the modern reality.

It is worthwhile for one to make an effort to achieve happiness. Just as the purpose of a plant is to grow, so it is that the main purpose of every human being is to survive and to grow until death.

Americans are interested because they are open-minded. They have an education system that teaches them to find out for themselves why things are the way they are. Open-minded people tend to be interested in Buddhism because Buddha urged people to investigate things - he didn't just command them to believe.

Up to now my involvement in the Tibetan freedom struggle has been part of my spiritual practice, because the issues of the survival of the Buddha Teaching and the freedom of Tibet are very much related. In this particular struggle, there is no problem with many monks and nuns, including myself, joining.

Of course, there are different truths on different levels. Things are true relative to other things; "long" and "short" relate to each other, "high" and "low," and so on. But is there any absolute truth? Something self-sufficient, independently true in itself? I don't think so.

I'm nothing special, just an ordinary human being. That's why I always describe myself as a simple Buddhist monk.

Look at South Africa, the former Soviet Union, and the Middle East. They still have many problems, setbacks as well as breakthroughs, but basically changes have happened that were considered unthinkable a decade ago.

I have been clear in my position for quite a while, but the Chinese have not responded. Therefore, we are now in the process of holding a referendum on our policy among all the Tibetan community in exile and even inside Tibet, to check whether the majority thinks we are on the right track.

Because my main concern is the Tibetan Buddhist culture, not just political independence, I cannot seek self-rule for central Tibet and exclude the 4 million Tibetans in our two eastern provinces of Amdo and Kham.

I have found a much greater appreciation of Buddhism because I couldn't take it for granted here in exile.

Since we became Buddhist, we have lived in peace with them. We did not invade them. We did not want them to invade us. We have never declared war on China.

I could justify violence only in this extreme case, to save the last living knowledge of Buddhism itself.

Buddhism strongly discourages blind faith and fanaticism.

I must have dialogue with the Chinese government, and dialogue requires compromise. Therefore, I'm speaking for genuine self-rule, not for independence.

I am sometimes sad when I hear the personal stories of Tibetan refugees who have been tortured or beaten. Some irritation, some anger comes. But it never lasts long. I always try to think at a deeper level, to find ways to console.

One great question underlies our experience, whether we think about it or not: what is the purpose of life? From the moment of birth every human being wants happiness and does not want suffering. Neither social conditioning nor education nor ideology affects this. >From the very core of our being, we simply desire contentment. Therefore, it is important to discover what will bring about the greatest degree of happiness.

I think mischievous people always there, ... Some kind of perfect world, that is impossible. Accept that reality. (For) those people who have genuine concern about humanity, make some effort-better than none.

Reincarnation is not an exclusively Hindu or Buddhist concept, but it is part of the history of human origin. It is proof of the mindstream's capacity to retain knowledge of physical and mental activities. It is related to the theory of interdependent origination and to the law of cause and effect.

Now you are on the Buddhist way. Keep up your meditation, as there is no instant illumination. The mind moves slowly into this. Do not become attached to your method. When, in the course of your meditation, your consciousness will have expanded and been transformed, you will then recognize that all the ways are valid ways.

One interesting thing about greed is that although the underlying motive is to seek satisfaction, the irony is that even after obtaining the object of your desire you are still not satisfied. The true antidote of greed is contentment.

‎Interdependence is a fundamental law of nature. Even tiny insects survive by mutual cooperation based on innate recognition of their interconnectedness. It is because our own human existence is so dependent on the help of others that our need for love lies at the very foundation of our existence. Therefore we need a genuine sense of responsibility and a sincere concern for the welfare of others.

With a basic understanding of all humans as brothers and sisters, we can appreciate the usefulness of different systems and ideologies that can accommodate different individuals and groups with different cultural heritages, having different dispositions and tastes. Each person has the right to choose whatever is most suitable, on the basis of a deep understanding of all others as brothers and sisters.

From a Buddhist point of view, the actual experience of death is very important. Although how or where we will be reborn is generally dependent on karmic forces, our state of mind at the time of death can influence the quality of our next rebirth. So at the moment of death, in spite of the great variety of karmas we have accumulated, if we make a special effort to generate a virtuous state of mind, we may strengthen and activate a virtuous karma, and so bring about a happy rebirth.

There is...a tendency to think of the spiritual life as primarily introspective, divorced from the concerns of everyday life....Faith that does not translate into actions is no faith at all.

No matter what activity or practice we are pursuing, there isn't anything that isn't made easier through constant familiarity and training (I think you can apply this to soccer as well)

A wider of more altruistic attitude is very relevant in today's world. If we look at the situation from various angles, such as the complexity and inter-connectedness of the nature of modern existence, then we will gradually notice a change in our outlook, so that when we say 'others' and when we think of others, we will no longer dismiss them as something that is irrelevant to us. We will no longer feel indifferent.

Basically, the Buddhist attitude is that you should not accept certain things through sheer faith. And for that you need a skeptical attitude. Buddha himself made this clear to his followers. He said you should not accept those things I taught out of respect for me, but rather through investigation by yourself.

If you want to be wisely selfish, care for others

Compassion and love is the source of external and internal peace and is also the root of racial survival.

War is out of date, obsolete.

To develop genuine devotion, you must know the meaning of teachings. The main emphasis in Buddhism is to transform the mind, and this transformation depends upon meditation. in order to meditate correctly, you must have knowledge.

Samsara-our conditioned existence in the perpetual cycle of habitual tendencies and nirvana - genuine freedom from such an existence- are nothing but different manifestations of a basic continuum. So this continuity of consciousness us always present. This is the meaning of tantra.

When ever Buddhism has taken root in a new land, there has been a certain variation in the style in which it is observed. The Buddha himself taught differently according to the place, the occasion and the situation of those who were listening to him.

Continue this practice no matter what happens or what anyone does to you.

During the day extend that attitude to everyone you meet. Practice cherishing the "simplest" person (clerks, attendants, etc) or people you dislike.

Spend 5 minutes breathing in, cherishing yourself; and, breathing out cherishing others. If you think about people you have difficulty cherishing, extend your cherishing to them anyway.

Within the framework of the Buddhist Path, reflecting on suffering has tremendous importance because -realizing the nature of suffering, you will develop greater resolve to put an end to the causes of suffering and the unwholesome deeds which lead to suffering. And it will increase your enthusiasm for engaging in the wholesome actions and deeds which lead to happiness and joy.

Despite all philosophical differences, all major world religions have the same potential to create good human beings.

The motivation of all religious practice is similar: love, sincerity, honesty. The way of life of practically all religious persons is consistent. The teachings of tolerance, love, and compassion are the same.

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

I have always had this view about the modern education system: we pay attention to brain development, but the development of warmheartedness we take for granted.

Chinese people themselves, they really want change.

As long as I am alive, I am fully committed to amity between Tibetans and Chinese. Otherwise there's no use.

I think really, China, Chinese, I think they really have a long history of civilization, rich culture.

I think there's every reason this 21st century will be much happier.

I think governments can't do much.

Whether you call it Buddhism or another religion, self-discipline, that's important. Self-discipline with awareness of consequences.

I think that ethical behaviour is another feature of the kind of inner discipline that leads to a happier existence.

I don't think human affection and compassion are just religious concerns; they're indispensable factors in our day-to-day lives.

Death and dying provide a meeting-point between the Tibetan Buddhist and modern scientific traditions. I believe both have a great deal to contribute to each other on the level of understanding and of practical benefit.

If science proves facts that conflict with Buddhist understanding, Buddhism must change accordingly. We should always adopt a view that accords with the facts.

If we had to accept the idea of an independent creator, the explanations given in [several Buddhist texts] which completely refutes the existence per se of all phenomena, would be negated.

The most important thing in life is human affection. Without it one cannot achieve genuine happiness. And if we want a happier life, a happier family, happier neighbours or a happier nation, the key is inner quality. Even if the five billion human beings that inhabit the earth become millionaires, without inner development there cannot be peace or any lasting happiness.

The purpose of our life needs to be positive. We weren't born with the purpose of causing trouble, harming others. For our life to be of value, I think we must develop basic good human qualities - warmth, kindness, compassion. Then our life becomes meaningful and more peaceful - happier.

I believe the ultimate aim of all human beings is to obtain happiness and a sense of fulfillment... I have always stressed the importance of combining both the mental and material approach to achieving happiness for humankind.

People assume that happiness stems from collecting things outside of yourself, whereas true happiness stems from removing things from inside of yourself

I think the person who has had more experience of hardships can stand more firmly in the face of problems than the person who has never experienced suffering. From this angle then, some suffering can be a good lesson for life.

For the moment a lot of attention is given to economic concerns, and these problems at hand easily eclipse all others. But the remedies proposed for these problems all come out of outmoded ways of thinking... The remedy? Compassion. The logical feeling that we find in ourselves if we search deeply enough that has to be exercised toward all other living creatures.

If you shift your focus from oneself to others, and think more about others' well-being and welfare, it has an immediate liberating effect.

I think when tragic things happen it is on surface. It is like the ocean. One the surface a waves and sometimes the wave is very serious and strong. But it comes and goes, comes and goes, and underneath, the ocean always remains calm. Tibetans have a saying: "If bad news comes to you listen here" (points to the right ear) "and let it our here" (points to the left ear).

Firstly, as a Buddhist monk, I hold that violence is not good. Secondly, I am a firm believer in the Gandian ethic of passive resistance. And thirdly, in reality, violence is not our strength.

I just want to live as a simple Buddhist monk, but during the last thirty years I have made many friends around the world and I want to have close contact with these people. I want to contribute to harmony and peace of mind, for less conflict. Wherever the possibililty is, I'm ready. This is my life's goal.

Humans are not machines-we are something more. We have feeling and experience. Material comforts are not sufficient to satisfy us. We need something deeper-human affection.

Freedom is the real source of human happiness and creativity. Irrespective of whether you are a believer or nonbeliever, whether Buddhist, Christian, or Jew, the important thing is to be a good human being.

In my childhood, I had a religious assistant who always told me, if you can really laugh with full abandonment, it's very good for your health.

If the basic human nature was aggressive, we would have been born with animal claws & huge teeth -- but ours are very short, very pretty, very weak! That means we are not well equipped to be aggressive beings. Even the size of our mouth is very small. So I think the basic nature of human beings should be gentle.

Some people, sweet and attractive, and strong and healthy, happen to die young. They are masters in disguise teaching us about impermanence.

It is... very helpful to think of adversity not so much as a threat to our peace of mind but rather as the very means by which patience is attained.

Misunderstanding may arise by confusing the Buddhist and scientific definitions of death. Within the scientific system you spoke quite validly of the death of the brain and the death of heart. Different parts of the body can die separately. However, in the Buddhist system, the word death is not used in that way. You'd never speak of the death of a particular part of the body, but rather of the death of an entire person. When people say that a certain person died, we don't ask, "Well, which part died?"

We believe in self creation. That's why Buddhists believe in the Four Noble Truths.

Furthermore, I shall explain the nature of dharmata: Such a nature as this cannot be determined to be any one thing. So however you label it, that is how it appears.

The wiser course is to think of others when pursuing our own happiness.

To combat hatred directed toward a person, a Buddhist cultivates loving kindness toward that person.

Some consider me as a living Buddha. That's nonsense. That's silly. That's wrong. If they consider me a simple Buddhist monk, however, that's probably okay.

I am a simple Buddhist monk.

We need a sense of the oneness of the 7 billion human beings alive today. When I meet people, I don't think about being different from them, about being Tibetan, Buddhist or even the Dalai Lama. I only think about being a human being. We all share the potential for positive and negative emotions, yet one of our special qualities is our human mind, our intelligence. If we use it well we'll be successful and happy.

Looking at various means of developing compassion, I think empathy is an important factor: the ability to appreciate others' suffering.

Sectarian feelings and criticism of other teachings or other sects is very bad, poisonous, and should be avoided.

If I say, "I am a monk." or "I am a Buddhist," these are, in comparison to my nature as a human being, temporary. To be human is basic.

The jealousy that arises from another's achievement is overcome by developing an awareness of and admiration for one's own and other's achievement.

According to Buddhism, individuals are masters of their own destiny. And all living beings are believed to possess the nature of the Primordial Buddha Samantabhadra, the potential or seed of enlightenment, within them. So our future is in our own hands. What greater free will do we need?

My aim is to create a happy society with genuine friendship. Friendship between Tibetan and Chinese peoples is very essential.

Look at children... If they feel angry with someone, they express it, and then it is finished. They can still play with that person the following day.

Do something that scares you every day. You have nothing to lose but fear itself.

I want to show that there are indeed some universal ethical principles which could help everyone to achieve the happiness we all aspire to.

In the past, the respect people had for religion meant that ethical practice was maintained through a majority following one religion or another. But this is no longer the case. We must therefore find some other way of establishing basic ethical principles.

An ethical act is one which does not harm others' experience or expectation of happiness.