"Unless the world community tackles the Tibetan issue, the human rights violations will continue."
The ninth child born to a farming family in the Chinese border region of Amdo in 1935, two-year-old Lhamo Thondup was recognized by Tibetan monks as the fourteenth reincarnation of the Dalai Lama, considered a manifestation of the Bodhisattva of Compassion. Renamed Tenzin Gyatso, he was brought to Lhasa to begin a sixteen-year education in metaphysical and religious texts to prepare him for his role as spiritual leader. The Chinese invasion of Tibet in 1949, and its aftermath, introduced brutal repressions in which thousands of Tibetans were executed in prisons or starved to death in prison camps, and hundreds of monasteries, temples, and other cultural and historic buildings were pillaged and demolished. In their effort to eradicate Tibetan culture and identity, the Chinese forced Tibetans to dress like Chinese, to profess atheism, to burn books, and to condemn, humiliate, and kill their elders and teachers. His life in jeopardy, the Dalai Lama fled into exile in northern India along with 80,000 Tibetans in 1959; he has never returned. Meanwhile, new waves of repression erupted in the 1960s and 1980s that continue in the present. To date, the Chinese government has murdered, massacred, tortured, or starved to death over one million Tibetans, one-fifth of the population. In the face of this state oppression, where do Tibetans gather strength to continue the struggle? His Holiness the Dalai Lama inspires Tibetans to embrace their beliefs and hold fast to their dreams. He has demanded that we think of those who have stolen his land and massacred his people, not as murderers and thieves, but as human beings deserving of forgiveness and compassion. Since 1959, His Holiness has received over 84 awards, amongst which the Nobel Peace Prize in 1989, honorary doctorates, and other prizes, in recognition of his lifelong message of peace, non-violence, inter-religious understanding, universal responsibility and compassion including the Nobel Peace Prize in 1989. His Holiness has also authored more than 72 books and describes himself as a simple Buddhist monk.
When I visited the Nazi death camps of Auschwitz, I found myself completely unprepared for the deep revulsion I experienced at the sight of the ovens where hundreds of thousands of human beings were burned. The sheer calculation and detachment to which they bore horrifying witness overcame me. This is what happens, I thought, when societies lose touch with feeling. And while it is necessary to have legislation and international conventions in place to prevent such disasters, these atrocities happen in spite of them. What of Stalin and his pogroms? What of Pol Pot, architect of the Killing Fields? And what of Mao, a man I knew and once admired, and the barbarous insanity of the Cultural Revolution? All three had a vision, a goal, with some social agenda, but nothing could justify the human suffering engendered. So, you see it all starts with the individual, with asking what the consequences are of your actions. An ethical act is a nonharming act. And if we could enhance our sensitivity to others’ suffering, the less we would tolerate seeing others’ pain, and the more we would do to ensure that no action of ours ever causes harm. In Tibetan we call this nying je, translated generally as compassion.
All human beings desire happiness, and genuine happiness is characterized by peace. A sentient being experiences suffering as well. It is that experience that connects us to others and is the basis of our capacity for empathy. Many in Tibet have experienced the suffering of having what we want taken away from us. As refugees, we have lost our country, and have been forcibly separated from our loved ones. When I hear bad news from Tibet my natural reaction is one of great sadness. By the late seventies and early eighties there was an influx of large numbers of Tibetans who came to see me in India and spoke about how their fathers or their parents or their brothers or sisters were killed and how they themselves had been tortured or suffered. I often wept. Now, after hearing so many cases, my eyes have become dry. It’s like the soldier who is scared when he hears the first shot, but after many shots becomes familiar with the sound. And when the Chinese lost their temper with me, and they took it out on the Panchen Lama, that was very sad, and I accept some responsibility for what happened. Yet, what could I do? When these things occur there is no point in being discouraged and sad. Feelings of helpless anger do nothing but poison the mind, embitter the heart, and enfeeble the will. I take comfort in the words of the ancient Indian master Shantideva’s advice, "If there is a way to overcome the suffering, then there is no need to worry. If there is no way to overcome the suffering, then there is no use in worrying." We must place this in context and remind ourselves that the basic human disposition toward freedom, truth, and justice will eventually prevail. It is also worth remembering that the time of greatest difficulty is the time of greatest gain in wisdom and strength. A great Tibetan scholar who spent more than twenty years in prison enduring terrible treatment, including torture, wrote letters during his confinement and smuggled them out—and they were acclaimed by many as containing the most profound teachings on love and compassion ever heard.
On Ethics and Environment
It is no exaggeration to say that the Tibet I grew up in was a wildlife paradise. Animals were rarely hunted. Immense herds of kyang (wild asses) and drong (wild yak) roamed the plains along with shimmering gowa (gazelles), wa (fox), and tsoe (antelope). The noble eagles soared high over the monasteries and at night the call of the wookpa (long-eared owl) could be heard. Now, because of loss of habitat and hunting, the wildlife of my country is gone. In addition, Tibet’s forests have been clear-cut by the Chinese, and Beijing admits that this is at least partly to blame for the catastrophic flooding in western China. Sensitivity to the environment must be part of realizing the universal dimensions of our actions, and restraint in this, as in all, is important.
Chairman Mao once said political power comes from the barrel of a gun. But I believe that while violence may achieve short-term objectives, it cannot obtain long-lasting ends. I am a firm believer that violence begets violence. Some may say that my devotion to nonviolence is praiseworthy, but not really practical. I am convinced people say that because engaging in it seems daunting and it is easy to become discouraged. But where once one only spoke of peace in one’s land, now world peace is at stake—the fact of human interdependence is so explicit now. And we must recognize that nonviolence was the principal characteristic of the political revolutions that swept the world during the 1980s. I have advanced the idea that Tibet, among other places, become a Zone of Peace, where countries like India and China, which have been at war for a long time, would benefit enormously from the establishment of a demilitarized area, saving a considerable portion of their income, which is presently wasted in maintaining border troops.
On a personal level, violence can undermine greater motivations. For example, I feel that hunger strikes as a vehicle of protest are problematic. The first time I visited the Tibetan hunger strikers (on April 2, 1988, in New Delhi), they had been without food for two weeks, so their physical condition was not yet too bad. Right from the beginning they asked me not to stop them. Since they undertook the hunger strike for the Tibetan issue, which is also my responsibility, in order to stop them I had to show them an alternative. But sadly there was no alternative. At last, Indian police intervened and took the strikers to the hospital, and I was immensely relieved. Yet the strikers acted with courage and determination, which is remarkable, and fortunately they did not have to die, not because they changed their minds, but because they were forced to live by the Indian government. The strikers did not consider self-sacrifice to be a form of violence, but I did. Although they realized that our cause was a just one, they should not have felt that death at the hands of the perceived enemy was a reasonable consequence for their actions. This is a distinction and an important one.
On Human Rights
Human rights violations are symptoms of the larger issue of Tibet, and unless the world community tackles the Tibet issue, the human rights violations will continue. Meanwhile, the Tibetans suffer, the Chinese are embarrassed, and general resentment increases. The Chinese authorities are concerned about unity and stability, but their method of dealing with Tibet creates instability and disunity. It’s a contradiction and does not work.
On The Value of Life
I realize that being the Dalai Lama serves a purpose. If one’s life becomes useful and beneficial for others, then its purpose is fulfilled. I have an immense responsibility and an impossible task. But as long as I carry on with sincere motivation, I become almost immune to these immense difficulties. Whatever I can do, I do; even if it is beyond my ability. Of course, I feel I would be more useful being outside government administration. Younger, trained people should do this, while my remaining time and energy should concentrate on the promotion of human value. Ultimately, that is the most important thing. When human value is not respected by those who administer governments or work on economic endeavors, then all sorts of problems, like crime and corruption, increase. The Communist ideology completely fails to promote human value, and corruption is consequently great. The Buddhist culture can help to increase self-discipline, and that will automatically reduce corruption. As soon as we can return to Tibet with a certain degree of freedom, I will hand over all my temporal authority. Then, for the rest of my life, I will focus on the promotion of human values and the promotion of harmony among the different religious traditions. I will continue teaching Buddhism to the Buddhist world.
On Goals and Impermanence
There are no inherent contradictions between being a political leader and a moral leader, as long as you carry on political activities or goals with sincere motivation and proper goals. Proper goals mean not working for your own name, or for your own fame, or for your own power, but for the benefit of others.
Within another fifty years I, Tenzin Gyatso, will be no more than a memory. Time passes unhindered. The Chinese authorities and the Tibetan people very much want me to continue my work, but I am now over sixty-four years old. That means, in another ten years I will be seventy-four, in another twenty years I will be eighty-four. So, there is little time left for active work. My physicians say that my life span, as revealed by my pulse, is one hundred and three years. In this time, until my last day, I want to, for the benefit of all, maintain close relationships with those who became Tibet’s friends during our darkest period. They did it not for money, certainly not for power (because by being our friends they may have had more inconvenience dealing with China), but out of human feeling, out of human concern. I consider these friendships very precious. Here is a short prayer that gave me great inspiration in my quest to benefit others:
May I become at all times both now and forever
A protector for those without protection
A guide for those with oceans to cross
A ship for those with oceans to cross
A bridge for those with rivers to cross
A sanctuary for those in danger
A lamp for those without light
A place of rugs for those who lack shelter
And a servant to all in need.
Speak Truth to Power (Umbrage, 2000)
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