by His Holiness the Fourteenth Dalai Lama

On March 26, 1991, His Holiness the Fourteenth Dalai Lama spoke to an audience of twelve thousand people at Barton Hall, Cornell University, on the subject of "Overcoming Differences." The lecture took place under the auspices of the Mario Einaudi Center for International Studies and the Bartels Fellowship Program in World Affairs, two years after the Dalai Lama had received the Nobel Peace Prize in 1989.

The lecture was given without a prepared text, entirely in English. David Condon, then at Case Western Reserve University, transcribed and edited the talk from notes, making slight alterations to word order and phrasing for written comprehension, and posted the full transcript to the Usenet newsgroup soc.religion.eastern in April 1991 — one of the earliest digital records of a Dalai Lama public address.

The lecture ranges across compassion as a universal human quality, the nature of anger as the true enemy within, the foundation of genuine friendship, and the relationship between individual mental peace and world peace. The Q&A session covers forgiveness of enemies, the impact of the Nobel Prize, the struggle for Tibet, and — in its most remembered exchange — what the Dalai Lama thinks about when he wakes up each morning.

Introduction by President Frank Rhodes of Cornell University

Your Holiness, Ladies and Gentlemen:

You will not need me to reassure you that your welcome here tonight is joyful and warm. But I want also to welcome those of you who are in the audience, here in Barton Hall, in the Statler, and in Alberding, in each of which we have a full house — a total of some twelve thousand people here tonight to hear the Dalai Lama. This is surely an indication of the celebrity and the deep sense of admiration for our speaker. But it's also, I think, a reflection of the interest and the eagerness with which the people of this community and other communities are reaching out in an effort towards greater world understanding.

His Holiness earlier today referred to Mahatma Gandhi as somebody whose teachings had influenced him during the course of his career. And Mahatma Gandhi was once asked what he thought of Western civilisation, and he replied, quietly, "I think it would be a very good idea." We reach out and welcome the opportunity tonight to learn from an ancient and benevolent civilisation the precious things it has to offer.

His Holiness is here under the auspices, as you heard from David Greenwood, not only of the Mario Einaudi Center for International Studies at Cornell, but also the Bartels Fellowship Program in World Affairs. Their fellowship program is designed to bring members of the Cornell community, and through them, the greater Ithaca community, into contact with world leaders. And not only with leaders handling political events, but also those whose dedication and inspiration shape the feelings and the views and the values that we bring to world affairs. The fellowship itself is made possible by the generosity of Henry E. and Nancy Horton Bartels.

The Dalai Lama was born in eastern Tibet, and at the age of two, was identified by a group of senior lamas and a search party as the fourteenth Dalai Lama. Two years later, he travelled to the capital city, to Lhasa, and was inaugurated in a ceremony, and then began the long tutelage represented over the centuries in his predecessors, by which he was educated for the responsibilities of office. Few would have guessed, on that fateful day, how severely his leadership skills were to be tested. For he was formally inaugurated in 1950, at age fifteen, shortly after the Chinese had invaded his country. The invasion was described as "modernisation" of Tibet. And to begin with, the Dalai Lama accepted it as that, and attempted to work peacefully and cooperatively with the Chinese. But rising tensions and rising oppression meant that by 1959 he had to move into exile. And with what later became an exodus of 100,000-plus followers, he moved into northern India, where he now resides. In the forty years that separate us from that event, one sixth of the people of Tibet have died at the hands of that modernisation program, and more than a hundred thousand have been forced into exile.

But through it all, the fourteenth Dalai Lama has shown a grace and generosity of spirit that have made him the inspiration not only of his own people, but also of others across the world. In the face of hardship and suffering, he has stood resolutely for the settling of human differences by discussion and peaceful persuasion. In the face of oppression, he has called for sharing both the burdens and the benefits that we hold together across the world. In the face of the grossest kind of deforestation and exploitation of the landscape, he has talked of the need for living in harmony with nature, and of establishing worldwide a basic set of human rights, on which misunderstandings could be settled. He has kept alive not only the flame of his own religion and culture, but has lighted a flame that has enlightened and illumined the rest of the world. [applause]

It was that inspiration that was recognised in 1989, by the award of the Nobel Prize for Peace. And with characteristic modesty, His Holiness accepted the Prize not for himself, but on behalf of the people of Tibet, and added in words that are prophetic of his larger sense of vocation: "We share this tiny planet Earth together, and we must live in harmony and peace with each other and with nature." In the day and a half that the Dalai Lama has spent on our campus and within our community, he has graced us by that larger vision of his own humanity. And it's of that topic that he is to speak to us tonight. His topic: "Overcoming Differences." I am proud to present to you His Holiness the Dalai Lama. [long applause]

Lecture

Brothers, sisters, I am very, very happy to be here with you, and especially for these very beautiful flowers. I really enjoy it. [laughter and applause] So thank you very much for all the arrangements and I very much appreciate it. And I would like to thank those hundreds of people without whose effort this opportunity would not be realised. I very much appreciate it.

Now many people come here, I think, with some expectation. I am afraid that I have nothing to offer to you except to share some of my thoughts and my own little experience. So perhaps, I hope, some of you might find some new ideas, and possibly can adopt them in your life.

Now the theme on which I am supposed to talk is "Overcoming Differences." I think this gathering of people from different places has different mental dispositions, and I think between you and me — I come from the East, from Tibet, what people call "The Roof of the World." So you see, my culture became something different, and due to different culture, I think, even, to a certain extent, my way of thinking also may be somewhat different from yours. However, we are all here in one place because of larger interests or other factors: we all are in the name of humanity: human beings, we are the same. On that level, irrespective of what culture, what faith, what profession, we are the same, human. On that basis, I think we are together.

So, always, whenever we find some differences, there are some things which combine, which unify. For that, the thought, the mental attitude, is the key factor. After all we — every human being — by nature, want happiness and joy. We do not want suffering. And I believe the purpose of our life, the purpose of our very existence, is happiness. And for that, as I mentioned earlier, the basic factor, the most important factor, is our mental attitude. So for happiness, or for calmness, I think the most effective factor is within ourselves. So therefore, it is very important to realise that we already have it: whether we utilise it properly or effectively or not, that is the question. And again, the genuine sense of a proper system on the basis of compassion, I consider that is the key factor. On that basis, we can develop some kind of a realisation of oneness of entire humanity, and on that basis it can be possible to develop a sense of universal responsibility.

Now in today's world, I believe we need that kind of a sense of responsibility, that kind of outlook, because I think today, the world's structure is such that for example, the modern economy is beyond national boundaries; and also in ecological problems, one or two individual nations cannot help. And unless entire humanity, worldwide, makes an effort, these things cannot be solved. Therefore, I think the world itself is now telling us that humanity has to work together on the basis of what I usually call a sense of universal responsibility.

Now for that, I consider the most important thing is the human good heart, or human affection. If you have human affection, love and compassion, then that creates the inner strength, that creates the self-confidence that removes fear. That's very important for our daily life. If we have human will, determination, then we can utilise properly human intelligence; we can combine human intelligence, human determination, human will: then our future definitely will be brighter, better. So the prime mover in positive interaction is a good heart.

We should not consider the subject of love and compassion, forgiveness, these things, as a religious subject. I believe, when a human being is born, I think we are free from any religion, any ideology, any faith; but we are not free from compassion and love. So therefore, even to the non-believer, the practice of compassion and love, these things are really essential. I think, today, we have more than five billion souls, human beings. I think true religious believers are, perhaps, less than one billion. The remaining four billions are non-believers. At the same time, human beings, and more than that, the majority. So therefore, it is very, very important to realise compassion and love, these things, as basic human good qualities rather than a religious subject. The various different religions, what they do is, they simply strengthen or increase these natural human good qualities.

Now everybody, I think, agrees that compassion and love, these things are something good. But then the question is, can we really cultivate these things, and can we really increase them? Of course it is not easy, but I think, definitely, it can happen, it can increase, it can develop. Because, firstly, the human mind is, anyway, difficult to change; but with proper reasoning, with proper training, mental goals can change. Like in my own small experience, for example: when I was young, I was quite short-tempered. Usually, I found a good excuse, because, you see, my birthplace is the northeastern part of Tibet. Usually Tibetans consider people from that area a bit short-tempered. And I'm from that part, so that's my excuse. But then, you see, with the realisation of the negativeness of anger and the positive things about compassion and love, these things: eventually, you see, it changed. Now today, of course, still occasionally I have got a temper, but I think in most cases, I am quite calm, [laughter] and occasionally anger comes — remains a few minutes. So according to my own experience, it is very possible for this to change, to change for the better.

Now because I think that although anger, hatred and jealousy, these also are part of the human mind, but I believe the dominant force of the human heart, or the human mind, is human love and compassion, human affection. There's no doubt. If we look closely at human nature, if we examine the rightful frame of our life, in Tibet or anywhere, I think compassion or human affection is the major rule. Anger occasionally comes, but is not the major rule.

Now for example, even before birth, while the child still remains within the mother's womb, the mother's mental attitude or mental tranquility is one crucial factor for the health or proper development of the unborn child. Then, after birth, according to modern doctors and scientists, the next few weeks are the crucial period for development or enlargement of the brain. So during that period, simply the mother's physical touch is the most forceful, most important factor for that development. So this indicates that the human body itself needs others' affection.

Now again, it appears that when we learn those lessons which we receive from a teacher, these not only teach the subject properly, but also caring — for the whole future, the whole being, well-being. You see, the lesson which you receive from a person towards whom you feel very close, that lesson usually, you see, goes much deeper in our brain. Those lessons you learn from a teacher who doesn't show any sort of concern, any feeling towards you, you see, that lesson usually is forgotten. That also indicates human nature.

Then, naturally, when we get sick, when we have to go to see a doctor: when you meet a doctor full of human feeling, with a smile, with a genuine concern for you, then you feel much easier, much more comfortable. And sometimes when there is a doctor with a lot of modern machines and equipment, the doctor himself or herself seems a part of the machine, with no human feeling; then sometimes we feel a little bit uncomfortable, don't we?

So these experiences show how much we need others' affection. And then, the last day of our life, at that moment we know that nothing our friends do at that point can help; you know, you see, that now you are definitely departing from them. Your companions are no more use. However, even at that moment, the dying person, surrounded by trusted friends, can feel much easier.

So therefore, I believe the basic human nature is gentleness or compassion. Some people argue with that idea that the human basic nature is an aggressive nature. Now sometimes I jokingly argue with my friends that if we look at our physical structure instead of our mental state, or mental nature, it seems we belong to those animal species who are more gentle. Look at our nails and our teeth. If we examine our own bodies, it seems we look more like deer, or rabbits, or geese — very beautiful, gentle animals — rather than tigers or lions. Then again, in the human physical structure: if your two arms are used for pushing then the result is you will be lonely, you will be alone; but if your two hands go this way — drawing arms in as in an embrace — you get two more friends, right? [laughter and applause]

So, in thinking along these lines, constantly, I feel the human basic nature is more positive than negative. So that also is a very important factor: that there is a possibility to change from positive to negative. Then, again, as I mentioned earlier, by birth, by nature we want happiness, we do not want suffering. And love, compassion, a good heart, generally bring us fortune, bring us joy and happiness. And a good heart brings us more genuine friends — with genuine smiles.

So you see, I think a beautiful, genuine smile is very important in our life. When someone feels uncomfortable, or bad about something, when a person, whether you know him or not — when someone shows you genuine human feeling, with a genuine smile, it becomes something like medicine; it really helps — very healthy, to remove some kind of negative mood or uncomfortable feeling. So therefore, to a companion — to human beings, the genuine smile of a friend is something very essential.

After all, we human beings are a social animal. Whether we like it or not, we have to live together. This nature of ours is so powerful if we examine certain animals, such as bees. Their nature is such that they have, I think, a very good sense of responsibility. They have no religion; they have no constitution, no police: but somehow, due to their nature they all have a sense of responsibility, and a sense of coordination or cooperation. We human beings, on the other hand, are the same kind of social animal — and more than that, we have religion, we have constitutions, we have many things — but somehow, in certain ways, we are the more stupid. [laughter] So from that viewpoint also, the basic human nature is, you see, that compassion is something key, a key factor.

As I mentioned earlier — friends: how do we make a genuine friend? Through anger, through money or force it is impossible to make a genuine friend. Genuine friends can be made only through a genuine good heart. You know, wealthy people, or people who have power — you see, usually they have got more smiles, more friends. But I often tell people that these are not genuine friends. You see, these friends are actually the friends of wealth, of money. So long as you have money, force, power, these friends will come, will remain. As soon as your fortune disappears or goes into a decline, these friends also disappear. So these friends are ready to say goodbye. So you see, when your fortune is gone, then even if you try to contact these previous friends, it is very difficult to find them, and even if you try to telephone them, you may not get an answer; and even if you get some answer, that answer will be very short. So therefore, you see, a genuine friend must come on the basis of your own good heart. Then, again, it is human nature that if you help others, if you share others' suffering, ultimately that brings us more joy. If we forget others' light, others' welfare, and think only of ourselves, then eventually we will be the loser. So usually, I say that if we are truly selfish, a selfish wisdom is much better than a foolish selfishness.

So therefore, thinking along these lines, you will develop a certain kind of conviction that a good heart is something really essential; a good heart should be a part of your life. Then again, it is not sufficient to cultivate mental development only on the positive side. But we need a certain effort to reduce the negative side of our mind, such as anger. Now there are a variety of angers. Some anger — I quite agree with some modern psychologists who believe that it is better to express anger. There is a certain anger which comes due to some previous negative experience. Such things express one's injured feelings. But this is not the case with every anger. Generally, if we, without any effort, simply let anger come, then it eventually increases. Once we realise that anger is something negative, a troublemaker, once we realise that, even the realisation itself makes some difference.

So now, what is the usefulness of anger? Anger is something quite cunning, quite clever. When we are facing some problem, some tragedy, then anger comes as a protector. Anger gives us more energy, more strength. And on the surface, this sort of anger expels fear — on the superficial level. Yes, anger brings us more energy, but then — if you look closely, that energy is like a blind energy. It is not at all sure whether that energy will become constructive or destructive: useful or harmful. And wisdom — when anger dims our light, during that moment, it destroys the best part of the human brain. That's true — in our own experience, you see, when we lose our temper, during that moment we use all the negative words or bad behaviour, things like that — then, after anger is reduced or disappears, you feel very shy, you feel embarrassed to meet that person; sometimes you will try to hide somewhere, in order to avoid meeting that person, whom you said something very nasty to, right? This shows that anger dominates our mind; during that moment a person really becomes something like mad. So therefore, anger always brings us negativity.

Then again, another question: sometimes, you see, if we remain very honest, very humble, gentle, then some people, unfortunately, may take advantage of that situation. In such a situation, we analyse the situation; and if it is really sure that you need some strong counter-measure, you can take the counter-measure without anger, with reason, with realisation of the situation, and use the maximum human intelligence. So that counter-measure, in fact, becomes more effective than the measure you take motivated by anger. So, thinking along these lines, then eventually anger, if it could be measured — with time it gradually goes down. Even if you get some anger, some frustration, it may not last long. So this is the way to cultivate positive motivation and reduce negative motivation or negative thought.

After all, what is the definition of "enemy"? An enemy means a force or individual person who destroys your happiness directly, or destroys your sources of happiness. Now look: usually we consider the sources of happiness — they are of some variety: friends are one source of happiness; wealth also is a source of happiness; and fame, a good name — these things. But then, if we look at these, although these are sources of happiness, these sources are not one hundred percent guaranteed. Once you have these things, you will definitely get mental happiness — that is not sure. Even wealthy people are sometimes, mentally, very worried, right? So these sources are generally sources of happiness, but not definite. But the definite one is calmness of mind. That is the real source of happiness or joy.

Now look: a certain enemy can destroy permanently our wealth, our friends, our fame, but cannot directly destroy our mental calmness — the mental calmness which is the direct source of joy or happiness. That is destroyed only by anger, hate, or jealousy. So therefore, the ultimate destroyer of the source of our happiness is anger. So therefore, the real, ultimate enemy is within ourselves, not outside. Again, if you view your enemy as a person, as long as that person's mind is dominated by anger, he will remain an enemy. But as soon as that anger disappears, and some kind of friendship feeling develops, that person can become the best of friends. But the inner enemy is not like that — it is permanent. So therefore, if we take precautions towards enemies — that's our general practice — if that is the case, we must take precautions against our most awful enemy, which is always within ourselves.

Then again, anger, you see, is also very bad for the health. Anger makes the entire situation deteriorate. Anger causes loss of appetite and good sleep. So, you see, anger always brings us into suffering; and if anger develops to a very high degree, then suicides also happen. It is important to have this kind of outlook towards the different parts of human thought. The human mind is such that there are a lot of varieties, a lot of particles — some very useful, some not so useful, some negative. So the analysis of thought is very essential: then you try to increase the positive things, and try to decrease the negative things. So then, individually, you will get more calmness, more restfulness. It creates genuine peace, a genuine friendly atmosphere within one's own family. You yourself will benefit, but your family members will also benefit. Through that way, eventually, a friendly or positive atmosphere can develop in communities, societies — things like that. After all, the initiative, positive leadership must come from the individual.

So everybody usually talks about world peace. And world peace is really important. How to attain world peace? World peace does not come from the sky, nor from the earth, but this peace must come through mental peace. Genuine peace is not just the absence of war. Peace is more than that. Peace means genuine tranquility, I think; peace must come from this sort of individual transformation. So, whether at the level of family members, or at the national level, I believe a good heart is the foundation. So I believe the politicians, whether they are believers or non-believers doesn't matter, that's their business — "politician" means you are involved in public work, so therefore a good heart is very essential.

Politics itself is nothing wrong. Usually people call it "dirty politics" — not because politics itself is something wrong, but because people involved in politics lack this good human quality. That's why people sometimes think of it as "dirty politics." A similar thing would happen if people like myself, who are involved in religion, were lacking this good heart, then religion also would become "dirty religion." So therefore, in every human activity, whether it becomes positive or negative ultimately depends on our own heart.

So this is my belief, according to my own experience, that trying, with constant effort, things can change; these positive things can develop. The result is a healthier, happier person. That, I believe, is something precious. So the conclusion is that a warm heart, a good heart, is the ultimate source of happiness, the ultimate source of strength. With these things the future will be happier and brighter. With these things, whether rich or poor, educated or uneducated, this or that religion, this faith or that faith, so long as we are human beings, we have this potential. Whether we make a special effort or play an important part — that is up to the individual.

So thank you very much. [applause]

Questions and Answers

Question: In these troubled times, how can one person make a difference?

As I mentioned earlier, the initiative must come from the individual. At the beginning, it seems insignificant. But then, if we approach it that way, there is the possibility to create or to reach more effect. Without personal or individual initiative, there is no possibility. And after all, the meaning of society or community is a collection of individual people. So that is my belief.

Question: How do you find the strength to forgive people who have wronged you?

Even from the selfish viewpoint, if you allow some ill-feeling to remain inside you, that ill-feeling does not necessarily harm or hurt the other. That ill-feeling hurts only your own mental state. For example, in my own case: we have some quarrels with our Chinese brothers and sisters. Now if I keep some negative feeling, that negative feeling would not harm the other side; the ill-feeling destroys my own mental peace, and eventually, it would destroy my health. So that way, there is the possibility that the other side may rejoice if I become physically weaker. But if I remain as quite a happy person, and an easygoing person, I think it helps my mental state to stay calm, and as a result I can calculate a better way, a more effective way. So keeping negative feelings towards someone is not at all useful — no use.

And then again, I think the most important, very forceful source of happiness or joy is one's own hardship. Then, whether things become as we expect or not, you feel, as far as my own contribution is concerned, I am clear, I am sincere; then there is no point in feeling regret. If you yourself keep something negative, then on top of the unfortunate things, you also feel much regret. So therefore, thinking along these lines, you will develop some kind of courage to show forgiveness. That is my way of practice.

Question: How has winning the Nobel Peace Prize changed your long-term goals?

Actually, the practice of compassion, of forgiveness, are part of my own practice as a Buddhist monk. So far as my practice is concerned, nothing has changed. [applause] As I always say, as one simple Buddhist monk, I practice these things; as I mentioned earlier, I realise these things are something good for me, good for others, and therefore I practice these things. However, since receiving the Nobel Peace Prize, I think I feel some kind of further obligation, or more responsibility, to express these things, and to try to promote the value of compassion. And of course, the Nobel Peace Prize is also a lot of help in the case of awareness of the Tibetan problem. The simple reason is that the Nobel Peace Prize was received by the "Dalai Lama of Tibet;" nobody said "Dalai Lama of China." [applause] So automatically, people get more questions: What is Tibet? What happened? and all sorts of questions develop. So that way, it is very helpful. Thank you. [applause]

Question: Your Holiness, even though you believe in non-violence, do you think China should be punished for its occupation and abuse of your country; and if so, how?

Oh, that's a very complicated question. I, as a Buddhist monk, as a person who believes firmly in non-violence and compassion, you see, I consider the struggle for the freedom of Tibet not simply a struggle for our own rights. This does not mean harming China or the Chinese. We respect the Chinese and China, the most populated nation, and through the centuries we lived side-by-side. And we respect the Chinese civilisation. As Buddhist monks, in our daily prayers, we always pray for all sentient beings. If that prayer is something genuine, then there is no point in excluding the most populated nation. So therefore, whether people are believers or not, I genuinely feel concern about the welfare of China's people, as well as Tibet. This is how I feel. So the struggle for a kind a freedom of Tibet, I do not consider this just a mere political freedom. I feel this is very much, literally, spiritual, or basic human values — or in our case, a freedom of Buddhism. So therefore, I consider the struggle as something of spiritual work. If this were a purely political matter, then I would not have such joy, I would not be so committed. So a free Tibet means more development or promotion of spiritual values — that definitely can help or contribute to millions and millions of Chinese. This is how I feel.

Question: Your Holiness, if Tibetan Buddhism could be summed up in a single phrase, what would that phrase be? [laughter]

I usually summarise it something like this: If you can help other people, other sentient beings, do help. If you cannot, at least restrain from harming. That sentence concludes all Buddhist practice. [applause]

Question: What can we do as individuals to help free Tibet?

Already, many countries have groups... that are friends of Tibet; you can join these groups. And then, this year, until next March, is the International Year of Tibet. So we are hoping during this period, through seminars, through all sorts of activities, to promote awareness about Tibet. So definitely you can contribute. And then, I feel that on a public level — it is a very encouraging sight — many people, including the media, the most important newspapers, are very sympathetic. Now some way, this public support, strong, sympathetic or supportive feeling should eventually reach the government level. So this is my hope. How to implement it, I don't know. You know better.

Question: What is the first thing you think about when you awaken in the morning?

Happy day. [laughter, sustained applause, standing ovation]

Colophon

Spoken by His Holiness the Fourteenth Dalai Lama, Tenzin Gyatso, at Barton Hall, Cornell University, Ithaca, New York, on March 26, 1991. The lecture was given without a prepared text in English. Transcribed and lightly edited for written comprehension by David Condon of Case Western Reserve University, who posted the transcript to the Usenet newsgroup soc.religion.eastern in April 1991.

The lecture was one of the Dalai Lama's first major American university addresses following the 1989 Nobel Peace Prize. 1991 was declared the International Year of Tibet. The Q&A includes the Dalai Lama's single-sentence summary of all Buddhist practice: "If you can help other people, other sentient beings, do help. If you cannot, at least restrain from harming."

Preserved from the Usenet archive for the Good Work Library by the New Tianmu Anglican Church, 2026. Original Message-ID: [email protected]

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