A:
As
I often tell my Buddhist friends, if we want to keep the excellent tradition of
Buddhism developed in Tibet alive, it will depend on the existence of freedom in
Tibet. To that end, since you are already working together, I would like you to
continue to work for the cause of Tibet's freedom with those who are already
doing so.
We try to
make a distinction between the words "freedom" and
"independence." The use of the word independence is somewhat delicate.
Obviously, I have been trying to establish contacts with the Chinese government
and begin serious negotiations. For fourteen years I have been trying my best,
persisting in this approach, and pursuing my efforts incessantly to bring these
negotiations to a successful conclusion through direct talks with the Chinese
government.
I would
like to share some of my thoughts with all of you gathered here, brothers and
sisters in Buddhism. First of all, Buddhism corresponds to a new tradition, a
religion which did not previously exist in the West. Consequently, it is normal
that all those who are interested in Buddhism in its Tibetan form would also
like to be informed about and continue to study other religions and traditions.
This is perfectly natural. However, for those who are seriously thinking of
converting to Buddhism, that is, of changing your religion, it is very important
to take every precaution. This must not be done lightly. Indeed, if one converts
without having thought about it in a mature way, this often creates difficulties
and leads to great inner confusion. I would therefore advise all who would like
to convert to Buddhism to think carefully before doing so.
Second,
when an individual is convinced that Buddhist teachings are better adapted to
his or her disposition, that they are more effective, it is quite right that
this religion be chosen. However, human nature being what it is, after their
conversion and in order to justify it, such a person may have a tendency to want
to criticize his or her original religion. This must be avoided at all costs.
Even if the previous religion does not seem as effective as he or she would have
liked (and this is the reason for the change), this is not sufficient reason to
claim that the old religion is ineffective for the human spirit. That religion
continues to bring immense good to millions of people. For this reason, as
Buddhists, we must respect the rights of others, for other religions help
millions of people. In particular, we are in the process of trying to create and
maintain a perfect harmony among all religions. In these circumstances it is
absolutely essential to be aware of the need to respect other religions.
Third, in
the Tibetan Buddhist tradition emphasis is always placed on the combination of
study and practice. Of course, it may happen that you devote yourself more or
less to study. Some people may pursue their studies very far, others may be
satisfied with a more limited level of study. Whatever the case, at the
foundation you must never separate study, reflection, and meditation. You must
also preserve the tradition of practice in which study, reflection, and
meditation are indivisible.
Fourth, I
would like to insist upon the importance of non-sectarianism. It sometimes
happens that people attribute an exaggerated importance to one or another of the
different schools and different traditions within Buddhism, and this can lead to
an accumulation of extremely negative acts with regard to the Dharma. The
advantage of non-sectarianism is that after receiving the transmission of the
instructions, initiations, and explanations pertinent to each different
tradition, we will be able to have a better understanding of the different
teachings. From my own experience, this is without doubt very beneficial.
Consequently, if we keep a non-sectarian attitude, as we receive teachings from
different traditions, think about them, and put them in practice, it is certain
we will improve our understanding of the Dharma. This is why non-sectarianism is
so important.
Traditionally
in Tibet there have been two approaches used by the many great scholars and
accomplished masters. Indeed, while some concentrated on the study and practice
of their own tradition, their own spiritual heritage, others expanded the field
of their study and their practice of Buddhism from a non-sectarian point of
view. This tradition already existed in Tibet among the great masters, and I
think that today this non-sectarianism is extremely important and is the best
Tibetan custom to follow.
There is
a fifth point I would like to go into. For just under thirty years, Tibetan
Buddhism has been spreading through the different continents of our earth.
Lamas, tulkus, and Geshes have made an enormous contribution to the flowering of
Tibetan Buddhism all over the world, aided by hundreds of thousands of students
and disciples. During the same period, some rather unhealthy situations have
arisen, and this has led to difficulties. Initially this was due to an excess of
blind faith on the part of the disciples and also to certain teachers who
eventually took advantage of their disciples' weaknesses. There have been
scandals, financial and sexual abuses. Such things happen! As a result I must
insist at this point that it is absolute necessary that both disciples and
teachers keep the goal in mind--to preserve a perfectly pure Dharma. It is the
responsibility of us all to put an end to this type of unhealthy activity.
The
Buddha taught the four ways to bring together the disciples, and this was to
ensure the welfare of others. The six perfections (Sanskrit: paramita) are
practised to achieve one's own good, and the four ways of bringing together the
disciples to achieve the good of others. This involves, first of all, giving
material gifts, then practising right speech, then providing help, and finally
harmonizing one's words and acts. Above all, it is important to keep this last
point in mind. If we do not master our own mind, it is impossible to master the
minds of others. We do not know whether or not it is possible to master the mind
of another, but it is what we are supposed to do! Whatever the case, it is
essential for those who claim they wish to help others that they control their
own minds. To do this it is very important nowadays for teachers to be reminded
again and again of the teachings of Buddha on how to help others and harmonize
words and acts.
As far as
the disciple is concerned, to quote a Tibetan proverb: A disciple must not throw
himself upon a spiritual master "as a dog throws itself upon a piece of
meat." A disciple must not rush to place their trust immediately in a
master, but must rather take the time to reflect carefully and examine the
master's qualities before establishing a spiritual bond with them by receiving
their teachings. It is preferable to receive the teachings of a master while
viewing him or her first and foremost as a spiritual friend. We must not rush to
hear their teachings and consider them our master at the same time. Little by
little, if having observed them we are convinced that they are a true master,
fully qualified and worthy of trust, we can follow their teachings by
considering them our master. We must not hurry.
The sixth
point which I would like to go into regarding Dharma centres concerns our
oft-invoked prayer: "May all beings find happiness and its causes."
This is something we should apply directly by doing something useful for
society. engaging in social activity in the community, by trying to help those
who are In difficulty, such as those with mental or other problems, for example.
This does not necessarily mean we should teach them the Dharma, but rather use
the teachings ourselves in order to help them. I think such activity directed
toward others is something we should develop. It is the natural conclusion of
another common prayer: "May all beings attain happiness and be free from
suffering." On this principle, if we can bring good, even if only to one
person, we are fulfilling in part the vow we have made. Moreover, the entire
Buddhist community of these centres should participate in social engagement by
assisting others, and I think this is something very important with regard to
the operation of these centres.
A
vegetarian diet is not obligatory for Buddhists. Still, for those of us who
follow the teachings of the Great Vehicle, it is important. But the teachings of
the Buddha were open and flexible on this subject, and each practitioner has the
choice to be vegetarian or not. Large gatherings are sometimes held in Dharma
centres and when there are such festivities, celebrations, or teachings, I think
that if a great number of people are to be fed it is very important to serve
only vegetarian food for the entire duration of the meeting.
Seventh
point: we often say this prayer, "May the teachings of the Buddha (the
Dharma) be propagated." If Tibet regains its freedom, this will certainly
help to preserve the vast and profound teachings of Buddha, including the Lesser
and Great Vehicles as well as all the Tantras. T here is therefore an obvious
connection between the freedom of Tibet and the preservation of the teachings of
Buddha in the world. If this were not the case, if the fundamental question of
Tibet's freedom were solely a political issue, then as a monk and a disciple of
the Buddha's tradition I would have no reason for such concern. But the two
aspects are closely linked.
Even when
I am advocating the demilitarization of Tibet, that it be made into a peace
zone, although the term "demilitarization" is not strictly speaking a
term from the Dharma, the project is nevertheless closely related to the Dharma.
Many of you, representatives and members of the different centres, are among
those who have already contributed to the cause of Tibet's freedom. I thank you
for that and ask you to continue your efforts, bearing in mind the relation
between the preservation of the teachings and the freedom of Tibet, in order to
give practical expression to the vow that the Buddha's teachings be preserved
and developed.
My last point--you must keep your mind happy and know how to laugh!