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Sc manh cua long t

Bai do Michael Toms

phong van c at Lai Lat Ma

Sc manh cua long t

46 S C MA NH CU A LO NG T


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Chnh khi vun xi s nhiet tnh va thanthien vi ngi khac se giup tam hon tatr nen nhe nhang, thanh than. Thc hanh

tam t bi nay, chung ta se thanh tay hetmoi noi bat an hay s hai nao xay en trongi song va chung ta se at c mot scmanh tam linh e co the oi mat vi bat kymoi chng ngai. o la yeu to can ban e

thanh cong trong cuoc song

Cultivating a close, warm-hearted feeling forothers automatically puts the mind at ease. Thishelps remove whatever fears or insecurities wemay have and gives us the strength to cope withany obstacles we encounter. It is the ultimate

source of success in life.

- His Holiness Dalai Lama -

THCH NGUYE N TA NG soa n dch 47


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PROLOGUE

His Holiness Tenzin Gyasto, 14th Dalai Lama in a line of incarnateBuddhist monarchs dating back to the 14th century, is a modern spiritual leader

who manifests an acute awareness and concern for contemporary social issues.Born to a peasant family, his Holiness was recognized at the age of two, inaccordance with Tibetan tradition, as the reincarnation of his predecessor,the 13th Dalai Lama. The Dalai Lama is the political, religious, and spiritualleader of the Tibetan people.

Unlike his predecessors, his Holiness has traveled extensively in theWestern world, meeting with major religious and secular leaders in Western

Europe, North America, the Soviet Union, and Asia. During his travel abroad,his Holiness has spoken strongly for better understanding and respect amongdifferent faiths. He has made numerous appearances at interfaith services,imparting the message of universal responsibility, love, compassion, andkindness. Since his first visit to the West, his Holiness reputation as a scholarand a man of peace has grown steadily. Western universities and institutionshave conferred peace awards and honorary doctoral degrees upon him inrecognition of his distinguished writing and Buddhist philosophy, and for hisleadership in the service of freedom and peace.

On October 5, 1989, hisHoliness was awarded the NobelPeace Prize. The Nobel committeestates that the Dalai Lamaconsistently has opposed the use ofviolence. He has instead advocated

peaceful solutions based upontolerance and mutual respect.To Tibetans, the Dalai Lama isthe embodiment of their faith, thesymbol of their national identity,and their hope for freedom. To the

rest of the world, his Holiness is a devoted and highly respected advocate ofuniversal compassion, justice, and peace.

Shortly before receiving the Nobel Peace Prize, his Holiness visitedCentral America and Costa Rica for the first time and participated in the

first major interfaith gathering ever to be held in Central America. He was akeynote speaker along with President Oscar Arias of Costa Rica, also a NobelPeace Prize laureate, at the Seeking the True Meaning of Peace conference.

It was during this conference that I had the rare opportunity to have a privateinterview with his Holiness, at a convent of Catholic nuns where he was staying

outside of San Jose, Costa Rica.


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LI DAN:

c at Lai Lat Ma th 14, Tenzin Gytso, mot dong cac v quoctrng Phat Giao hoa than cua Tay Tang, co t the ky th 14, la mot nha

lanh ao tinh than hien ai, ngi a bieu lo y thc va s quan tam sau xaen nhng van e xa hoi ngay nay. Sinh ra trong mot gia nh nong dan,vao nam len hai tuoi, ngai c cong nhan la hoa than cua c at Lai

Lat Ma th 13, von la v tien nhiem cua ngai, theo truyen thong Tay Tang.c at Lai Lat Ma c xem la nha lanh ao chnh tr, ton giao va tamlinh cua nhan dan Tay Tang.

Khong giong cac v tien nhiem cua mnh, ngai a i nhieu ni thegii Tay Phng, gap cac nha lanh ao ton giao cung nh the tuc Tay

Uc, Bac My, Lien Xo va A Chau. Trong nhng chuyen du hanh cac nc,ngai a manh me van ong s hieu biet va ton trong lan nhau gia cacton giao. Ngai a tham d vo so lan nhng buoi hoi ngh lien ton, chia sethong iep ve bon phan toan cau, tnh yeu va long t bi. T chuyen viengtham Tay Phng lan au tien, tieng tam cua ngai nh mot hoc gia va mots gia cua hoa bnh a gia tang eu an. Cac ai hoc va hoc vien TayPhng a trao tang ngai nhieu giai thng hoa bnh va bang tien s danhd khi cong nhan nhng cuon sach xuat sac va triet ly Phat Giao cua ngai,cung nh s lanh ao cua ngai trong viec phung s cho ly tng t do va

hoa bnh.


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MICHAEL TOMS: What are your impressions of Costa Rica?THE DALAI LAMA: What I have seen of the country itself is very

beautiful. Its people, it seems, are not rushing as in New York and other places.This country has no military forces, no production of military equipment.These things, I think, are very important, as everyone talks about peace anddisarmament, trying to reduce arms production, and arms competition. I reallywas impressed when they instituted this practice in the 40s. At that time, I sawno one else practicing this kind of idea. And also, you see, things were verycomplicated at that time, in the 1940s and 1950s, during World War II. So I amvery impressed. And I feel that we could learn many things from this countrysexperience.

What do you think Buddhism offers people that live in these times? Whatdo you think that Buddhism brings to us today?

I believe that Buddhism, as with any other religion, has some potential tocontribute, mainly through mental peace and by changing our outlook on life interms of our neighbors and our environment. So that, I think, is what Buddhism cancontribute. One special significance of Buddhism is the theoretical explanationof existence. Things are relative. Things are interdependent.That is a very helpful way to look at the world. For

e x a m p l e , the modern economic structure itselfis a very good example of interdependency,isnt it? It is heavily interdependent. I wasat lunch the other day with the Archbishopof this country, and he mentioned thatt h e y produce bananas here and sellthem to the United States. And this

country buys U.S wheat. It isa n exchange; things are dependent

on one another.Another aspect of Buddhist

philosophy that I think has somespecial significance is the idea of things

being relative. God is always foundsomewhere between black and whiteor between negative and positive. You

cannot say, This is my enemy, and seethat enemy as 100 percent negative.

Nor can you say, This is my friend,


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Vao ngay 5 thang mi nam 1989, ngai c trao giai Nobel ve hoabnh. Uy ban Nobel tuyen bo c at Lai Lat Ma a kien nh chong lai viecdung vo lc. Ngai ung ho giai phap khong bao ong tren s khoan dung va tontrong lan nhau. oi vi ngi Tay Tang, c at Lai Lat Ma la hien thantn ngng cua ho, la bieu tng co tnh cach quoc gia cua ho, va la niem hyvong danh lai nen oc lap t do cua ho. oi vi the gii, ngai la ngi cung ho va knh trong mot cach thanh tam v long t bi, cong ly va hoa bnh thegii cua ngai.

Trc khi nhan giai Nobel hoa bnh t lau, ngai en tham Trung Myva Costa Rica lan au tien va tham d cuoc hoi ngh lien ton quan trong lanau tien c to chc Trung My. Tai hoi ngh Tm y ngha ch thc cuahoa bnh, Ngai la mot dien gia chnh cung vi Tong Thong Oscar Aricascua Costa Rica, ngi cung c tang giai thng Nobel hoa bnh. Trong hoingh nay Michael Toms (Sang lap vien va giam oc New Dimension Radio California, USA) a phong van ngai tai mot n tu vien Ky To Giao, ni ngailu tru, ngoai o thu o San Jose, Costa Rica.

Michael Toms:Ngai co cam tng g ve Costa Rica?c at Lai Lat Ma: Toi thay at nc nay rat ep. Ngi dan ay cove khong voi va nh New York va nhng ni khac. Quoc gia nay khongco lc lng quan s, khong san xuat vu kh. Toi ngh rang nhng ieu nayrat quan trong, v moi ngi ay co u t cach e noi ve hoa bnh, giai trquan b, co gang giam san xuat vu kh va ngng thi ua vo trang. Toi thc scam phuc v ho a co ng loi nay t thap nien bon mi. Luc o toi khongthay ai thc hien loai y tng nay. Nh ong cung biet, s viec rat phc tapvao luc o trong thap nien bon mi va thap nien nam mi, trong the chienth hai. V vay ieu nay gay nhieu an tng cho toi. Toi cam thay chung taco the hoc nhieu ieu t kinh nghiem cua quoc gia nay.

Michael Toms: Ngai ngh g ve viec Phat Giao cong hien cho i song conngi trong thi ai nay? Phat Giao mang lai nhng g cho chung ta ngaynay?c at Lai Lat Ma: Toi ngh rang Phat Giao cung nh bat c ton giao naokhac, co nhng tiem nang e ong gop, chnh yeu la qua an lac noi tam vabang viec thay oi quan niem song cua chung ta oi vi ngi khac va oivi moi trng. Toi ngh o la nhng g ma Phat Giao co the ong gop. Motieu ac biet quan trong cua Phat Giao la ly thuyet giai thch ve s song.


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and see the friend as 100 percent positive. That is impossible. Basically, thisis the same situation. It is that kind of attitude that is very helpful in reducinghatred. I always say, Talk to people. Religious people should not think onlyof how to propagate their religion, but also of how much they can contribute

to humanity.

How do you see the connection and the relationship between Buddhismand Christianity here and in the rest of the Western world?

Generally, the relationship among various religions during the lastfew years is much improved- particularly between Tibetan Buddhism andChristianity. They have a much closer relationship: a much deep understandinghas developed. The present Pope and I have had several occasions to discussthis. And Ive also discussed this with many other important figures in the

Catholic and Protestant communities. I think weve developed very positive,close relationships. And that is very helpful to mutual learning. We havelearned many things from Christian brothers and sisters and they have alsolearned some new techniques from us. For example, there is the practiceof love and compassion and forgiveness. There is also a certain Buddhisttechnique adopted or utilized that involves concentration, or discipline. Itis the Shamata, the one-pointedness of mind. That practice in Buddhism, inEastern philosophy, is still a living tradition. It is something that I think isuseful for some of our Christian practitioners.

In 1968, Thomas Merton came to Asia on his first visit out of the States.You had a chance to meet with him. He was a Catholic Trappist monk who wasvery interested in Tibetan Buddhism. What do you remember of your meetingwith Thomas Merton?

That was a very pleasant meeting. And also, due to meeting with him, my


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Moi s vat co tnh cach tng oi. Moi s vat eu tuy thuoc lan nhau. ola cach nhn the gii rat li ch cho chung ta. Nen kinh te hien ai la motth du rat ien hnh ve s tuy thuoc vao nhau. Hom no toi an tra vi cTong Giam Muc cua quoc gia nay. Ngai noi rang ay ngi ta trong chuoi

e ban sang Hoa Ky, con Hoa Ky th xuat cang lua m sang quoc gia nay.o la mot s trao oi vi nhau va moi th khac tren i nay cung luon tuythuoc vao nhau nh vay o.

Mot phng dien khac cua triet ly Phat Giao ma toi ngh co s quan trongac biet la y tng s vat co tnh chat tng oi. Thng e luon luon ctm thay khoang gia trang va en hay gia tot va xau. Ngi ta khongthe noi: ay la ke thu cua mnh va thay ke thu o xau mot tram phantram. Ngi ta cung khong the noi: ay la ban cua mnh va thay ngi

ban o tot mot tram phan tram. Khong the co nh vay c. Ve can banth hai trng hp nay ch la mot. Cach quan xet s viec nh vay giup ratnhieu cho ngi ta giam bt san han. Toi luon luon noi hay noi chuyenvi moi ngi. Cac nha ton giao khong nen ch ngh en viec truyen baton giao cua mnh ma nen ngh en viec ho co the ong gop bao nhieu choloai ngi.

Michael Toms: Ngai thay the nao ve viec giao tiep va moi lien he gia PhatGiao va Thien Chua Giao x nay va the gii Tay Phng noi chung?c at Lai Lat Ma: Co the noi moi lien he gia cac ton giao trong maynam qua a c cai thien nhieu, ac biet la gia Phat Giao Tay Tang vaThien Chua Giao. Hai ben co moi lien he than mat hn nhieu. Hai ben aco s hieu biet sau xa hn nhieu. c Giao Hoang John Paul e nh va toia co dp thao luan vi nhau ve ieu nay. Toi cung a thao luan van enay vi nhieu nhan vat quan trong khac trong cong ong Thien Chua vaTin Lanh Giao. Toi ngh rang chung toi a gay dng nhng moi lien he rattot va than mat. Va nh vay rathu ch cho viec hoc hoi lan

nhau. Chung toi a hoc cnhieu ieu t truyen thongThien Chua Giao, von ratco li ch va thc te. ongthi, cac huynh e ben ThienChua Giao cung hoc c motvai phap tu cua Phat Giao es dung trong i song, nhphap t bi va tha th, lien

quan en s chu tam va luyen


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understanding of Christianity was expanded, adding to my genuinerespect for Christian practitioners and their contribution to humanity.I consider Thomas Merton a very strong, solid bridge between East

and West. Since his sudden death, Ive felt a great loss. I think hemade one big contribution regarding a closer understanding andrelation between Christians in general, and Catholics in particular,and Tibetan Buddhists.

You have spoken about compassion and love producing aninner courage and inner peace. Could you explain?

Compassion is a concern for people, for other sentient beings.And it is not merely a feeling of sympathy and pity, but a desire to dosomething to help. That is the kind of compassion that opens onesmind and ones self to others. It automatically develops a feelingthat the other is part of you. And I think that helps. You see, thereis no barrier; fear and suspicion are reduced. That in turn, gives youcourage and will.

Many people feel overwhelmed and oppressed when they lookat the external world and its many problems. They feel unable to do

anything. How can one small individual make adifference in a world with so many problems?

What do you have to say to that?Todays problems did not spring up

overnight. It could be anywhere from twoyears to two centuries that brought theseproblems where they are today. Sonow, the issue is to reduce or eliminate

our problems, which may also take 100years. It takes time; thats the nature of

change. Basically, many of thesenegative things are essentiallyman-made. If we do not wantthese things to exist, we haveto make an effort to changethem. No one else is here totake care of them. We have toface them ourselves. There is


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tam. o la Samatha hay thien nh, phap tru tam. Phap tu nay trong PhatGiao, trong triet ly ong Phng, van con la mot truyen thong song ongva hieu qua. Toi ngh rang ieu nay co ch li cho mot so hanh gia ThienChua Giao cua chung ta.

Michael Toms: Vao nam 1968, Thomas Merton en tham A Chau, o lachuyen vieng tham au tien cua ong ngoai Hoa Ky. Ong ay la mot tu sThien Chua Giao rat chu y en Phat Giao Tay Tang. Ngai nh ieu g vecuoc gap g cua vi Thomas Merton?c at Lai Lat Ma: o la mot cuoc gap g rat thu v. Va cung do gapc ong ay ma s hieu biet cua toi ve Thien Chua Giao a m rong, toithc tam knh trong hn na oi vi cac hanh gia Thien Chua Giao va song gop cua ho cho nhan loai. Toi xem Thomas Merton la chiec cau vng

chac noi lien ong va Tay. T khi ong qua i ot ngot, toi cam thay mnhphai chu mot s mat mat ln lao. Toi ngh ong ta a ong gop nhieu chos hieu biet va lien he than mat gia Phat Giao Tay Tang va Thien ChuaGiao.

Michael Toms: Ngai a noi ve long t bi san sinh ra s can am noi tamva an lac noi tam. Ngai co the giai thch them ve ieu nay khong?c at Lai Lat Ma: T bi la quan tam en ngi khac, en toan thechung sanh. Va t bi khong phai ch la ong cam hay thng hai, ma la y

muon lam mot viec g o e giup . T bi m rong tam tr cua chnh banthan va cua ngi khac. T bi t ong phat sinh cam giac thay rang ngikhac la mot phan cua chnh mnh. Toi ngh rang nhng ieu nay rat ch licho chung ta. Vi long t bi th khong co rao can; s lo s va nghi ng cgiam thieu, chnh v the ma ban co them can am va y ch.

Michael Toms: Nhieu ngi cam thay hoang mang va nh b don ep khi honhn ra the gii ben ngoai vi bao nhieu van e rac roi. Ho cam thay rang

mnh khong the lam g c. Lam sao mot ca nhan nho be co the tao mots thay oi trong mot the gii vi qua nhieu rac roi? Ngai co g e noi veieu nay chang?c at Lai Lat Ma: Nhng van e cua the gii ngay nay khong phai otngot phat sinh. Chung co the a xuat hien t hai nam trc cho en hai theky trc, va roi ngay hom nay no a en cho chung ta. Vay ieu can phailam bay gi la giam thieu hay giai tr nhng van e cua chung ta, va viecnay co the cung mat khoang mot tram nam. Can phai co thi gian, v tnhchat cua s thay oi la trai qua thi gian. Ve can ban th nhieu chuyen xau


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no other choice. But the initiative must come from the individual. First thereis one individual, then another joins, then a third person joins, until there are100, then 1,000. After all, human society, human community, means a group

of individuals. A big change will not take place because of one individualeffort, but by the combined efforts of individuals.

How do you see what went on in China in June 1989 in relation to whathas been going on in Tibet? How do you see the future of Tibet relative to thatunrest?

For the time being, because the Chinese government practices hard-line policy, it is Tibetan policy, too. But there is something else going on inChina. Something really great, I think, of historical importance. One thing that

impresses me is that although the Chinese people, particularly the students,are brought up and educated in the communist society, which is of a violentnature, the people sincerely and strictly follow Mahatma Gandhis teachingsof non-violence. That is something really remarkable. This is a kind ofconfirmation for me, that non-violence is much closer to basic human nature,or human spirit, than is generally credited.

They were completely nonviolent in their demands for more freedom,

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nay chnh yeu la do con ngi tao ra. Neu khong muon nhng van e nay tonong, chung ta phai co gang thay oi chung. Khong co ngi nao khac aye lo cho chung, ma chnh moi ngi chung ta phai oi dien vi van nan ay.Khong co cach nao khac. Moi ca nhan phai khi s. Trc het la mot ngi,

roi nhng ngi khac tham d, cho en khi co hang tram, hang ngan ngi.Sau cung la xa hoi loai ngi, cong ong nhan loai. Mot s thay oi ln sekhong dien ra v no lc cua mot ca nhan, ma ch co the co c bang no lcphoi hp cua nhieu ca nhan.

Michael Toms: Ngai thay sao ve nhng g xay ra Trung Quoc vao thangsau nam 1989 co lien quan en nhng g xay ra Tay Tang? Ngai thay saove tng lai cua Tay Tang lien quan en bien ong o.c at Lai Lat Ma: Trong luc nay chnh phu Trung Quoc co chnh sach

cng ran nen chnh sach cua Tay Tang cung vay. Nhng co mot cai g khacso vi nhng g dien ra Trung Quoc. Toi ngh o la mot s kien quan trongtrong lch s cua chung toi. Mot ieu gay an tng cho toi la mac du nhandan Trung Quoc, ac biet la cac sinh vien, a c nuoidng va c giao duc trong xa hoi cong s a n ,von co tnh bao ong, nhng ho a thanhtam va nghiem chnh lam theo chu trngbat bao ong cua Mahatma Gandhi. ola mot ieu rat ang chu y. oi vi toi

ieu nay a chng minh rang bat baoong gan vi ban tnh cua con ngi,hay tinh than con ngi hn la nhng gma ngi ta thng ngh.

Sinh vien Trung Quoc hoan toan bat baoong trong khi oi hoi co them tdo dan chu va bt tham nh u ng .Toi thay ieu nay qua ep.

Va du trong luc n a yho thua, nhngtoi ngh rang hoa gay chan ongln lao trong longngi dan TrungQuoc. Vi tinh thanmanh me va onglc thanh tam cua



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more democracy, and less corruption. That, also, I think, is very beautiful.And although for the time being they lost, I think they made a great impactin the Chinese peoples mind and on the world outside, too. Because oftheir strong human spirit and sincere motivation, it is only a question of

time, I think, until their wish will be fulfilled. And I pray for their goal.China is the most populated nation in the world. As a Buddhist monk, whenI pray for all sentient beings, that means a greater part of my prayer includesChina because it has the largest population. Even small things can have abig effect in that country, because it affects so many people- more than abillion human souls.

MICHAEL TOMS: That interview took place with the Dalai Lamain Costa Rica in June 1989. In October 1989, his Holiness led the chanting

during the performance of a traditional Tibetan Lhasang ceremony designedto heal the environment. This ceremony was performed atop Mt. Tamalpaisin Marin County just north of San Francisco. There are those who claimthat the earthquake damage to the Bay area was considerably less that itmight have been because of his Holiness visit just prior to its occurrence.

I had the opportunity to ask his Holiness a question at a pressconference held immediately following the Lhasang ceremony. I asked himabout the coming together of East and West and what that really means.

THE DALAI LAMA: As I mentioned earlier,these things are a very positive change, a positive

development. At a certain stage in a societysdevelopment, an authoritarian, very rigidsystem may work. An example of that might bewhen the Russian Revolution took place andt h e Chinese Communist Revolution

took place. For a certain periodof time, it worked. But I believe

that even though this systemor ideology had the potentialto break through the existingsystem, it has very little to offeras a new, meaningful way oflife. The reason, to me, is quiteclear. These revolutionary

movements mainly come fromhatred, not from love.


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ho, toi ngh ay ch la van e thi gian trc khi y nguyen cua ho thanh tu.Va toi cau nguyen cho muc tieu cua ho. Trung Quoc la nc ong dan nhatthe gii. La tu s Phat Giao, khi toi cau nguyen cho chung sinh, nh vay, motphan ln s cau nguyen cua toi bao gom ca Trung Quoc, va v nc nay codan so ln nhat. Ngay ca nhng chuyen nho cung co the co hieu ng trong xo, v no anh hng en nhieu ngi nh vay hn mot ty sinh linh.

Michael Toms: Tren ay la cuoc phong van c at Lai Lat Ma c thchien Costa Rica vao thang sau nam 1989. Roi en thang mi nam 1989ngai a dan au oan tung niem trong le Lhasang truyen thong cua Tay Tangco muc ch cau phc cho a phng. Le c c hanh tren nui Tamalpais,th tran Marin, thuoc mien bac San Francisco, tieu bang California, HoaKy. Co nhieu ngi noi rang thiet hai do ong at gay ra vung vnh SanFrancisco t hn ang ke so vi kha nang tan pha cua no la v co cuoc viengtham cua ngai ngay trc khi vu ong at xay ra.

Toi a co c hoi hoi ngai mot cau hoi trong mot cuoc hop bao c to chcngay sau buoi le Lhasang. Toi hoi ngai ve s en vi nhau gia ong va Tay,va ieu nay thc s co y ngha g?

c at Lai Lat Ma: Nh toi a noi trc ay, nhng viec nay la mot sthay oi rat tot, mot s phat trien tch cc. mot giai oan nao o trong sphat trien cua mot xa hoi, mot che o oc oan, cng ran, co the hoat ongtot. Mot th du ve ieu nay la cuoc cach mang Nga dien ra va mot cuoc cachmang cong san Trung Hoa. Trong mot thi gian nao o no van hanh tot.Nhng toi ngh rang du che o hay ly tng nay co tiem nang xuyen pha cheo trc no, nhng no co rat t e cong hien nh mot loi song mi co y ngha.oi vi toi, ly do rat ro rang. Nhng phong trao cach mang nay phat xuatchnh yeu t s thu ghet ch khong phai t tnh yeu.

Co nhien, loai ngi ngay nay co nhng tien bo ve tnh thng ong loai va

quan tam lan nhau. oi vi nhng ngi lao ong va nhng ngi t quyenli, nhng tien bo nay co the co ve rat tot. Nhng hay so sanh s thu ghet vaquyen lc vi tnh thng yeu, so sanh lc thu ghet vi sc manh cua long tbi. Toi ngh rang lc thu ghet co the la sau mi, bay mi hay tam mi phantram, con long t bi ch la hai mi hoac ba mi phan tram. V vay s vieckhong the hoat ong bnh thng c. Va bay gi chung ta thay co nhngngi ang nhan thc c tnh trang nay. Ngi ta bat buoc phai thay oihoac bat buoc phai chap nhan thc tai theo tnh chat nh that cua no. o lalch s loai ngi.


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Of course, there are advances and a certain kind of love and concerninvolved. As far as working-class people and less-privileged people areconcerned, the advances can seem very good. But compare the hate andenergy of power with the energy of love. Compare the force of hatred withthe force of compassion. I think the hatred force may be 60, 70, or perhaps

80 percent and only 20 to 30 percent compassion. Therefore, things cannotwork properly and now we are seeing people who are realizing this situation.People are either compelled to change or compelled to accept things as theyare. Thats human history, right?

I consider the 20th century one of the most important in human history.Within this century, weve gained many experiences, positive as well asnegative. As a result, I think humanity has become more discerning. Whenthings become so dangerous and delicate and fearful, that helps develophuman awareness. It took the nuclear attack, so awful, so powerful, to wake

up the desire for world peace. After World War II, many people thought athird world war would inevitably. But because of the nuclear threat, peopledeveloped their awareness. So that is hopeful.

The same is true with the environment. We see that it is damaged.The signs of damage are already there. Again, that helped develop humanawareness. In the religious field also, I feel that human awareness is beingdeveloped. In the name of different religions, human have suffered andinflicted great misery. By developing an awareness of other religions, wecan open our eyes, our minds, and look with tolerance at the message of

different religions.

EPILOGUE

The Dalai Lama serves as a model of kindness and compassion for eachof us. Here is a man who has lost friends, family and his nation (more thanone million Tibetans have lost their lives since the Chinese takeover in 1959,and this from a nation with less than a population of five million), yet he still

exemplifies the ideals he speaks about.In an emerging global society, the Dalai Lama also addresses theimportance of recognizing the sameness inherent in all human beings, whatevertheir religion, race, or status in society. Its clear that this realization begins athome for each of us. As we are able to practice more kindness and compassionin our daily life, so too will the world change. 1

Source: Michael Toms (1998) Buddhism in the West, New Dimensions, HayHouse, California, USA

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Toi xem the ky 20 la mot trong nhng the ky quan trong nhat trong lch s loaingi. Trong the ky nay chung ta thu c nhieu kinh nghiem, tot cung nhxau. Rot cuoc, toi ngh rang loai ngi a co nhieu au oc phan biet hn, bietnhan xet s viec ung hn. Khi s viec tr nen qua nguy hiem, rac roi va ang

s, ieu nay lam cho con ngi phat trien y thc cua mnh, Vu tha bom nguyent a anh thc c vong hoa bnh the gii cua loai ngi. Sau the chien thhai nhieu ngi ngh rang mot the chien th ba se xay ra, khong the tranh c.Nhng v moi e doa cua vu kh hat nhan nen ngi ta co y thc nhieu hn. Vao la hy vong cua chung ta.

Ve moi trng th cung giong nh vay. Chung ta thay moi trng ang b phahuy. Dau hieu cua s pha huy nay a xuat hien. ieu nay cung giup loai ngiphat trien y thc. oi vi lanh vc ton giao, toi cung cam thay y thc con ngi

ang gia tang. Nhan danh nhng ton giao khac nhau, con ngi a chu au khova gay nhieu au kho cho nhau. Bang viec gay dng y thc ve cac ton giaokhac, chung ta co the m mat va m tam cua mnh ra e khoan dung nhn vaothong iep cua cac ton giao khac nhau.

Li ket:

c at Lai Lat Ma la khuon mau t bi cho moi ngi chung ta. ay la motngi a mat gia nh, ban be va to quoc cua mnh hn mot trieu ngi Tay

Tang a mat mang t khi ngi Trung Quoc chiem ong vao nam 1959 vaieu nay a xay ra vi mot quoc gia ch co di nam trieu dan, nhng ngai vanneu gng nhng ieu ly tng ma ngai van noi vi chung ta. Vi mot xa hoitoan cau nh ngay nay, c at Lai Lat Ma cung noi ve s quan trong cua viecnhan ra tnh ong nhat ben trong tat ca moi ngi, khong phan biet ton giao,chung toc hay a v xa hoi cua ho. Ro rang la nhan thc nay bat au tr nenquen thuoc vi moi chung ta. Khi chung ta biet thc hanh tam t bi nhieu hntrong i song hang ngay cua mnh th the gii cung se oi thay. 1

Source: Michael Toms (1998) Buddhism in the West, New Dimensions, Hay House,California, USA


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Nhng bnh dien cua tam linh


Nhn lai hanh phuc nh la motmuc tieu chnh ang va quyettam tm kiem hanh phuc motcach co he thong co the thayoi sau xa phan i con lai cua

chung ta.

The turning-toward happiness as a valid

goal and the conscious decision to seek

happiness in a systematic manner can

profoundly change the rest of our lives.

- His Holiness Dalai Lama



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THCH NGUYE N TA NG soa n d ch 19

Toi thc day ung 4 gi, toi bat au mot thi cong phu khuya thotr than chu Ngagjhinlab. Toi nguyen hien dang nhng g toi lamc trong suot mot ngay qua hanh ong, li noi, y ngh cua toi,

tat ca nh mot s cong hien, mot phng cach song tch cc egiup ngi khac...

Vanya Kewleyghi chep


19/26

mot ngay sinh hoat cua c at Lai Lat Ma


When I wake at four oclock, I automatically startreciting the Ngagihinlab mantra. Its a prayer thatdedicates everything I do, my speech, my thoughts,my deeds, my whole day, as an offering, a positive way to helpothers. Like all monks, I obey a vow of poverty, so there are no

personal possessions. My bedroom has just a bed and the firstthing I see when I wake is the face of the Buddha on a holyseventeenth-century statue from Kyirong, one of the very fewthat escaped the Chinese desecration. Its cold when I wake,as we are at 7,000 feet, so I do some exercises, wash and dressquickly.

I wear the same maroon robe as do all the monks. Its not ofgood quality and its patched. If it was of good material and

in one piece, you could sell it and gain something. This wayyou cant. This reinforces our philosophy of becoming detachedfrom worldly goods. I meditate until five-thirty andmake prostrations. We have a special practice to remindourselves of our misdeeds and I make my confession andrecite prayers for the well-being of all sentient beings.

Then at daybreak, if the weather is fine, I go intothe garden. This time of day is very special to me. I lookat the sky. Its very clear and I see the stars and have thisspecial feeling of my insignificance in the cosmos. Therealization of what we Buddhists call impermanence.Its very relaxing. Sometimes I dont think at all and justenjoy the dawn and listen to the birds.

Then Penjor or Loga, monks from Namgyalmonastery who have been with me for 28 years, bringmy breakfast. Its a half-Tibetan, half-Western mixture.Tsampa roasted barley flour and porridge. While I have

breakfast, my ears are very busy listening to thenews on the BBC World Service.

Then at about six, I move into another roomand meditate until nine. Through meditation,all Buddhists try and develop the right kind ofmotivation, compassion, forgiveness and tolerance.I meditate six or seven times a day.

From nine until lunch I read and study our scriptures.Buddhism is a very profound religion and, althoughI have been studying all my life, there is still so


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...G iong nh nhng tang s khac, toi nghiemtr mot li phat nguyen an ban thu ao,khong s hu bat c th g thuoc ve canhan. Phong ngu cua toi ch co mot cai ging, va hnhanh au tien toi nhn thay sau khi thc day la khuon mat

cua c Phat t pho tng co t thi Kyirong the ky th17, bc tng nay la mot trong so rat t ma toi mang theoc khi ao thoat khoi s bang bo cua Trung Quoc. Khtri lanh khi toi thc day, v chung toi ang tren o cao7000 bo, nen toi tap the duc mot chut cho am, tiep ora mat va khoac that nhanh chiec y vao ngi.

Cung nh tat ca tang s khac, toi mac y mau nau o tham.Loai vai nay khong lam t chat lieu tot, va chiec y c

chap va lai t nhieu manh. Neu vai c lam t vat lieu tot va lien mot manh th cothe ban e kiem li, s kien nay khong the xay ra cho cac tang s. ieu o cung cothem triet hoc cua chung toi trong viec loai bo s am nhiem vat chat cua the giantrong i song tu tap cua mnh. Toi hanh thien cho en nam gi ri va le Phat sauo. Chung toi co mot phap tu tap ac biet e nhac nh, quan xet ve nhng loi lamcua chnh mnh trong i song va phat lo sam hoi nhng g a vi pham va cung nhnguyen cau cho chung sinh c an lac.

Tri hng ong, neu thi tiet tot, toi ra tham khu vn.

ay la thi gian rat ac biet trong ngay oi vi toi. Toinhn len bau tri va thay nhng ngoi sao xa xa, toi comot cam giac that ky la, nhan ra tnh khong cua vu truvan hu. S nhan thc nay c ngi e t Phat goi lavo thng. Toi cam thay de chu va rat th gian. oi luctoi khong suy ngh g ca, ch thch tho hng cai khongkh trong lanh cua buoi ban mai va lang nghe nhng ngonng cua cac loai chim.

Tiep o, Thay Penjor hay Thay Loga, xuat than t TuVien Namgyal, nhng v a song ben canh toi t 28 namqua, mang thc an iem tam cho toi. Thc n ba sangcua toi thng pha tron mot na Tay Tang va na kia laTay Phng, Tsampa, banh m lam t lua mach va chao.Toi va an sang va va ban ron lang nghe tin tc the gii qua chng trnh radio cuaai BBC.Sau o khoang sau gi toi vao mot phong khac va hanh thien en chn gi. Xuyen

suot gi hanh thien, tat ca e t Phat eu no lc va phat trien long t bi, bao dung vatha th. Toi hanh thien khoang sau hoac bay lan trong mot ngay.


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much to learn.

Unfortunately nearly all our ancient books andmanuscripts have been destroyed by the Chinese. Itsas though all the Gutenberg bibles and Domesday

books in the world had been destroyed. No record.No memory. Before the Chinese invasion, we hadover six thousand functioning monasteries andtemples. Now there are only thirty-seven.

I also try and read Western masters. I wantto learn more about Western philosophy andscience. Especially nuclear physics, astronomy andneurobiology. Often Western scientists come anddiscuss the relationship between our philosophy andtheirs, or compare their work on the brain functionand Buddhist experience of different levels ofconsciousness. It is an absorbing exchange, for all ofus!

I often get up and go and fiddle with things.Change batteries for the radio, repair something.From childhood I have been fascinated withmechanical things; toys, small cars, aeroplanes.

Things I could explore with my hands. We had anold movie projector in Lhasa that belonged to theThirteenth Dalai Lama. It was looked after by anancient Chinese monk. But when he died, no oneelse knew how to make it work. So I learnt how tomake it go, but it was trial and error, as I couldntread the instructions. I only spoke Tibetan. So nowsometimes I work in my workshop repairing things

like watches or clocks or planting things in the greenhouse. I love plants, especially

delphiniums and tulips, and love to see them grow.At twelve-thirty I have lunch, usually non-vegetarian, though I prefer

vegetarian. I eat what Im given. Sometimes thupkasoup with noodles, occasionally momo steameddumplings with meat and skabakled deep friedbread with meat inside.

The afternoon is taken up with official meetingswith the Bhazhag (Tibetan cabinet in exile), ordeputies from the Assembly of Tibetan PeoplesDeputies. But there are always people coming from


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T chn gi cho en tra, toi oc va hoc kinh Phat. ao Phat la ton giao rat uyentham, mac du toi a nghien cu Phat ien suot ca cuoc i mnh, nhng van con conhieu th e hoc. au n thay cho dan toc cua chung toi, nhng ban kinh co vanhng ban kinh chep tay a b ngi Trung Quoc huy diet het sach. Trc khi co sxam chiem cua ngi Trung Quoc, chung toi a co tren 6000 t vien va Phat hoc

vien. Bay gi ch con 37 t vien ma thoi.

Toi cung co gang oc nhng tai lieu ve cac bacThay ngi Tay Phng. Toi muon hoc them vetriet hoc va khoa hoc Tay Phng. ac biet la monvat ly hat nhan, thien van hoc va sinh vat than kinhhoc. Cac nha khoa hoc Tay Phng thng viengtham va thao luan cung vi toi ve moi lien he giatriet hoc Phat giao va cac nganh chuyen mon cua

ho, hoac so sanh cong viec cua ho tren chc nangtr oc va kinh nghiem tu tap cua ngi Phat t nhng trnh o khac nhau.

Toi thng thc day va sau gi hanh thien, toi giai laobang cach i lam nhng viec lat vat nh nap ien cho maythu thanh, sa cha mot cai g o. T tuoi au th toi bquyen ru manh liet vi nhng th thuoc ve c kh, nhngo chi co gan ong c, nhng chiec xe hi nho, nhng

chiec may bay, nhng o vat nay thng c khao satrat t m qua ban tay cua toi. Chung toi co mot may chieuphim tai thu o Lhasa, no thuoc ve c at Lai Lat Math 13. Chiec may nay c mot lat ma goc ngi TrungQuoc coi ngo, nhng khi v nay vien tch khong ai biet sacha.V the toi phai t hoc cach lam the nao e chiec mayco the lam viec tr lai. Nhng cai hoc cua toi la t maymo, v n gian toi khong oc c ban hng dan. Toich noi c tieng Tay Tang. V the, nh mot thoi quen toi hay lam viec vat nh sa

nhng th linh tinh nh ong ho eo tay, ong ho treo tng, ong ho e ban hoactrong cay trong nha knh. Toi yeu co cay hoa la noi chung, ac biet cac loai hoa phiyen, hoa uat kim hng va theo doi chung ln len moi ngay.

ung mi hai gi ri tra, toi dung ngo trai. Toi an nhng th ma toi c cho.oi khi co mon thupka, sup vi banh m, thnh thoang co mon momo, banh bao,banhskabaklep, banh m chien...Buoi chieu toi co cuoc hop chnh thc vi cac thanh vien noi cac cua chnh phu Tay

Tang lu vong (Bkazhag) hoac cac ai dien t cac c quan khac cua chnh phu.Nhng thng th co nhng ngi en t Tay Tang, co hoac khong co giay phep


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Tibet, with or without the permission of the Chinese.Mostly brave people who escape over the 17,000ftHimalayan passes.

It is very painful for me. They all have sad stories

and cry. Practically everyone tells me the names ofrelatives who have been killed by the Chinese, ordied in Chinese prisons or labor camps. I try to givethem encouragement and see how I can help thempractically, as they arrive here destitute and in verybad health.

Very often they bring their children here. They tellme it is the only way they can learn our language, faithand culture. We put the younger ones in the TibetanChildrens Village here or in Mussoorie. Older oneswho want to be monks we send for training in our

monasteries in South India.

Although Tibetans want me toreturn, I get a message from inside,not to return under the presentcircumstances. They dont wantme to be a Chinese puppet like

the Panchen Lama. Here, in thefree world, I am more useful to mypeople as a spokesman. I can servethem better from outside.

Sometimes Pema, my youngersister who runs the Tibetan

Childrens Village for orphans here, comes and discusses problems. Like allmonks, I dont see much of my

family; my parents are dead.My elder brother, Norbu, isProfessor of Tibetan studies inBloomington, Indiana. Thondup,a businessman, lives in HongKong.

Unfortunately my middlebrother, Lobsang Samden, diedtwo years ago. We were veryclose. He lived and studied withme in the Potala where we used


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cua chnh quyen Trung Quoc. Hau het hoeu tron chay khoi Tay Tang, ho a dungcam bang qua nhng ng eo cao vutcua day Hy Ma Lap Sn o cao mibay ngan bo.

o la ieu au n cho toi. Tat ca nhngcau chuyen cua ho la au buon va aync mat. Ai cung ke cho toi nghe chuyenngi than cua ho b ngi Trung Quoc

sat hai hoac chet trong lao tu hoac chet nhng trai cai tao lao ong. Toi co gang khuyen khch ho va giup mot cach ratthc te e ho on nh i song ban au, phan ln ho en ay eu thieu thon moi thva sc khoe suy sup.

Ho thng em con chau cua ho en ay. Ho cho toi biet o la con ng duy nhatho co the hoc c tieng me e Tay Tang, truyen thong van hoa va tn ngng niay ma thoi. Chung toi gi nhng tre em vao lang thieu nhi Tay Tang. Nhng thanhnien ln hn muon tr thanh tang s th c gi vao tu vien cua chung toi miennam An o.

Mac du nhan dan Tay Tang muon toi tr ve co hng, nhng toi nhan c tin tc ttrong nc la toi khong nen tr ve que nha

trong hoan canh hien tai. Ho khong muon toilam mot ke bu nhn cua ngi Trung Quocnh Lama Panchen. ay trong the gii tdo, toi co the lam ch li hn cho dan toc toinh la mot phat ngon nhan, noi len tieng noit do cho dan toc toi. Toi co the phuc vu tothn cho x s toi t nc ngoai.

oi khi Jetsun Pema, em gai toi, ngi hoat

ong trong lang thieu nhi Tay Tang, en e thaoluan ve cong viec cua lang. Nh tat ca cac tang s khac, toi khong gap nhieu thanhvien trong gia nh, cha me toi qua i, ngi anh ln hn toi, Thubten Norbu, lamot giao s Tang Ng ai Hoc Bloomington, tieu bang Indiana, Hoa Ky va GyaloThondup, mot thng gia ang lam viec Hong Kong. Buon thay, ngi anh ke toi,Lobsang Samden a mat cach ay hai nam. Chung toi rat than vi nhau. Anh aytng song, hoc va chia se nhng vui buon cua cuoc song cung vi toi cung ienPotala. Trc khi qua i, anh tng lam viec trung tam y te. Toi nh anh ay lam.

Sau gi chieu toi dung tra. Nh mot tang s, toi khong an toi. Bay gi toi toi xem tivi,co ba khong may ho phat chng trnh ngh luan. Nh mot ngi t Amritsar va mot


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to get up to all sorts of mischief. Before his death, he worked here at the medicalcenter. I miss him very much.

At six I have tea. As a monk, I have no dinner. At seven it is television time,but unfortunately they transmit discussion programs. And as one is from Amritsar

and the other from Pakistan, and I dont know Punjabi or Urdu, its all talk to me. Butoccasionally there is a film in English. I liked the BBC series on western civilization,and those wonderful nature programs.

Then its time for bed and more meditation and prayers and by eight-thirtyor nine I fall asleep. But if there is a moon, I think that it is also looking down onmy people imprisoned in Tibet. I give thanks that, even though I am a refugee, I amfree here; free to speak for my people. I pray especially to the patron deity of Tibet,Avalokitesvara, for them. There is not one waking hour when I dont think of theplight of my people, locked away in their mountain fastness. 1

Source: Sidney Piburn (1993), The Dalai Lama, A Policy of Kindness, Snow Lion

Publications, Ithaca, New York, USA

Toi tin rang muc ch cua cuoc song la at c hanh phuc. Tluc mi sinh ra, moi ngi ai cung muon c hanh phuc va

khong muon kho au. ieu o khong phai do ieu kien xa hoi,giao duc hay y thc he anh hng, ma t trong tiem thc cuacon ngi, chung ta ch n gian khao khat c s thoa man.

I believe that the purpose of life is to be happy. From themoment of birth, every human being wants happiness anddoes not want suffering. Neither social conditioning nor edu-cation nor ideology affects this. From the very core of our

being, we simply desire contentment.

- His Holinesss Dalai Lama -


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ngi khac t Pakistan, khong nghe g c, toi khong biet tieng Punjab hoac tiengUrdu. Nhng thnh thoang co mot phim tieng Anh. Toi thch loat phim tai lieu ve vanminh Tay Phng cua BBC va cac chng trnh ve the gii t nhien khac.

Sau o toi hanh thien lan cuoi trong ngay va i ngu luc tam gi rui hoac chn gi

toi. Nhng neu co mat trang au o, toi ngh rang no ang nhn xuong dan toc cuatoi ang b giam cam ben trong x Tay Tang. Toi cam n, du rang toi la mot ngi tnan, toi t do ay, t do noi tieng noi e giup cho ngi dan cua toi. Toi nguyencau c Ho Phap cua x s Tay Tang, Quan The Am Bo Tat (Avalokitesvara) t bigia ho cho Tay Tang sm thoat canh khon cung nay. Khong co gi thc giac nao matoi khong ngh en hoan canh cua ngi dan nc toi ang b giam ham trong tnhtrang be tac ngay ben trong thanh luy cua ho. 1

Source: Sidney Piburn (1993), The Dalai Lama, A Policy of Kindness, Snow LionPublications, Ithaca, New York, USA

Hanh phuc cua ca nhan co the gop phan vao s cai thienmot cach co hieu qua va sau rong cua toan cong ong

nhan loai.

Individual happiness can contribute in a profound and

effective way to the overall improvement of our entire

human community.

- His Holinesss Dalai Lama -

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