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
?/n/ // on . .a n// /tn/ a //an
//n na //a . o/ /am /n /a
/. nn n/ n/an //an/ //an. /a /an/
/am /a / na /on /a . //an/ /a //
m n` /a/ an /a . /a na .a an /.n
a .n a /on /a . aa/ aa m/ .a
man/ /am /n/ a // a ma/ /a/ /
m /an na. ( /a o / an /an a
//an/ n /.n o .n
Cultivating a close, warm-hearted feeling for
others automatically puts the mind at ease. This
helps remove whatever fears or insecurities we
may have and gives us the strength to cope with
any obstacles we encounter. It is the ultimate
source of success in life.
- . /n.. (a/a 9ama -
THCH NGUYE N TA NG soa n d ch 47
Sc manh cua long t
48 S C MA NH CU A LO NG T
PROLOGUE
His Holiness Tenzin Gyasto, 14
th
Dalai Lama in a line of incarnate
Buddhist monarchs dating back to the 14
th
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, in
accordance with Tibetan tradition, as the reincarnation of his predecessor,
the 13
th
Dalai Lama. The Dalai Lama is the political, religious, and spiritual
leader of the Tibetan people.
Unlike his predecessors, his Holiness has traveled extensively in the
Western 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 among
different faiths. He has made numerous appearances at interfaith services,
imparting the message of universal responsibility, love, compassion, and
kindness. Since his first visit to the West, his Holiness reputation as a scholar
and a man of peace has grown steadily. Western universities and institutions
have conferred peace awards and honorary doctoral degrees upon him in
recognition of his distinguished writing and Buddhist philosophy, and for his
leadership in the service of freedom and peace.
On October 5, 1989, his
Holiness was awarded the Nobel
Peace Prize. The Nobel committee
states that the Dalai Lama
consistently has opposed the use of
violence. He has instead advocated
peaceful solutions based upon
tolerance and mutual respect.
To Tibetans, the Dalai Lama is
the embodiment of their faith, the
symbol of their national identity,
and their hope for freedom. To the
rest of the world, his Holiness is a devoted and highly respected advocate of
universal compassion, justice, and peace.
Shortly before receiving the Nobel Peace Prize, his Holiness visited
Central 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 a
keynote speaker along with President Oscar Arias of Costa Rica, also a Nobel
Peace 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 private
interview with his Holiness, at a convent of Catholic nuns where he was staying
outside of San Jose, Costa Rica.
THCH NGUYE N TA NG soa n d ch 49
LI DAN:

c at Lai Lat Ma th 14, Tenzin Gytso, mot dong cac v quoc
trng 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 xa
en 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 tam
linh cua nhan dan Tay Tang.
Khong giong cac v tien nhiem cua mnh, ngai a i nhieu ni the
gii 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 cac
ton giao. Ngai a tham d vo so lan nhng buoi hoi ngh lien ton, chia se
thong iep ve bon phan toan cau, tnh yeu va long t bi. T chuyen vieng
tham Tay Phng lan au tien, tieng tam cua ngai nh mot hoc gia va mot
s gia cua hoa bnh a gia tang eu an. Cac ai hoc va hoc vien Tay
Phng a trao tang ngai nhieu giai thng hoa bnh va bang tien s danh
d 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.
Sc manh cua long t
50 S C MA NH CU A LO NG T
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 and
disarmament, trying to reduce arms production, and arms competition. I really
was impressed when they instituted this practice in the 40s. At that time, I saw
no one else practicing this kind of idea. And also, you see, things were very
complicated at that time, in the 1940s and 1950s, during World War II. So I am
very impressed. And I feel that we could learn many things from this countrys
experience.
What do you think Buddhism offers people that live in these times? What
do you think that Buddhism brings to us today?
I believe that Buddhism, as with any other religion, has some potential to
contribute, mainly through mental peace and by changing our outlook on life in
terms of our neighbors and our environment. So that, I think, is what Buddhism can
contribute. One special significance of Buddhism is the theoretical explanation
of existence. Things are relative. Things are interdependent.
That is a very helpful way to look at the world. For
e x a mp l e , the modern economic structure itself
is a very good example of interdependency,
isnt it? It is heavily interdependent. I was
at lunch the other day with the Archbishop
of this country, and he mentioned that
t h e y produce bananas here and sell
them to the United States. And this
country buys U.S wheat. It is
a n exchange; things are dependent
on one another.
Another aspect of Buddhist
philosophy that I think has some
special significance is the idea of things
being relative. God is always found
somewhere between black and white
or between negative and positive. You
cannot say, This is my enemy, and see
that enemy as 100 percent negative.
Nor can you say, This is my friend,
THCH NGUYE N TA NG soa n d ch 51
Vao ngay 5 thang mi nam 1989, ngai c trao giai Nobel ve hoa
bnh. Uy ban Nobel tuyen bo c at Lai Lat Ma a kien nh chong lai viec
dung vo lc. Ngai ung ho giai phap khong bao ong tren s khoan dung va ton
trong lan nhau. oi vi ngi Tay Tang, c at Lai Lat Ma la hien than
tn ngng cua ho, la bieu tng co tnh cach quoc gia cua ho, va la niem hy
vong danh lai nen oc lap t do cua ho. oi vi the gii, ngai la ngi c
ung ho va knh trong mot cach thanh tam v long t bi, cong ly va hoa bnh the
gii cua ngai.
Trc khi nhan giai Nobel hoa bnh t lau, ngai en tham Trung My
va Costa Rica lan au tien va tham d cuoc hoi ngh lien ton quan trong lan
au tien c to chc Trung My. Tai hoi ngh Tm y ngha ch thc cua
hoa bnh, Ngai la mot dien gia chnh cung vi Tong Thong Oscar Aricas
cua Costa Rica, ngi cung c tang giai thng Nobel hoa bnh. Trong hoi
ngh 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 ngai
lu 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 co
ve khong voi va nh New York va nhng ni khac. Quoc gia nay khong
co lc lng quan s, khong san xuat vu kh. Toi ngh rang nhng ieu nay
rat quan trong, v moi ngi ay co u t cach e noi ve hoa bnh, giai tr
quan b, co gang giam san xuat vu kh va ngng thi ua vo trang. Toi thc s
cam phuc v ho a co ng loi nay t thap nien bon mi. Luc o toi khong
thay ai thc hien loai y tng nay. Nh ong cung biet, s viec rat phc tap
vao luc o trong thap nien bon mi va thap nien nam mi, trong the chien
th hai. V vay ieu nay gay nhieu an tng cho toi. Toi cam thay chung ta
co 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 con
ngi trong thi ai nay? Phat Giao mang lai nhng g cho chung ta ngay
nay?
c at Lai Lat Ma: Toi ngh rang Phat Giao cung nh bat c ton giao nao
khac, co nhng tiem nang e ong gop, chnh yeu la qua an lac noi tam va
bang viec thay oi quan niem song cua chung ta oi vi ngi khac va oi
vi moi trng. Toi ngh o la nhng g ma Phat Giao co the ong gop. Mot
ieu ac biet quan trong cua Phat Giao la ly thuyet giai thch ve s song.
Sc manh cua long t
52 S C MA NH CU A LO NG T
and see the friend as 100 percent positive. That is impossible. Basically, this
is the same situation. It is that kind of attitude that is very helpful in reducing
hatred. I always say, Talk to people. Religious people should not think only
of 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 Buddhism
and Christianity here and in the rest of the Western world?
Generally, the relationship among various religions during the last
few years is much improved- particularly between Tibetan Buddhism and
Christianity. They have a much closer relationship: a much deep understanding
has developed. The present Pope and I have had several occasions to discuss
this. 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 have
learned many things from Christian brothers and sisters and they have also
learned some new techniques from us. For example, there is the practice
of love and compassion and forgiveness. There is also a certain Buddhist
technique adopted or utilized that involves concentration, or discipline. It
is the Shamata, the one-pointedness of mind. That practice in Buddhism, in
Eastern philosophy, is still a living tradition. It is something that I think is
useful 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 was
very interested in Tibetan Buddhism. What do you remember of your meeting
with Thomas Merton?
That was a very pleasant meeting. And also, due to meeting with him, my
THCH NGUYE N TA NG soa n d ch 53
Moi s vat co tnh cach tng oi. Moi s vat eu tuy thuoc lan nhau. o
la cach nhn the gii rat li ch cho chung ta. Nen kinh te hien ai la mot
th du rat ien hnh ve s tuy thuoc vao nhau. Hom no toi an tra vi c
Tong 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 tuy
thuoc vao nhau nh vay o.
Mot phng dien khac cua triet ly Phat Giao ma toi ngh co s quan trong
ac biet la y tng s vat co tnh chat tng oi. Thng e luon luon c
tm thay khoang gia trang va en hay gia tot va xau. Ngi ta khong
the noi: ay la ke thu cua mnh va thay ke thu o xau mot tram phan
tram. 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 ban
th hai trng hp nay ch la mot. Cach quan xet s viec nh vay giup rat
nhieu cho ngi ta giam bt san han. Toi luon luon noi hay noi chuyen
vi moi ngi. Cac nha ton giao khong nen ch ngh en viec truyen ba
ton giao cua mnh ma nen ngh en viec ho co the ong gop bao nhieu cho
loai ngi.
Michael Toms: Ngai thay the nao ve viec giao tiep va moi lien he gia Phat
Giao 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 may
nam qua a c cai thien nhieu, ac biet la gia Phat Giao Tay Tang va
Thien Chua Giao. Hai ben co moi lien he than mat hn nhieu. Hai ben a
co s hieu biet sau xa hn nhieu. c Giao Hoang John Paul e nh va toi
a co dp thao luan vi nhau ve ieu nay. Toi cung a thao luan van e
nay vi nhieu nhan vat quan trong khac trong cong ong Thien Chua va
Tin Lanh Giao. Toi ngh rang chung toi a gay dng nhng moi lien he rat
tot va than mat. Va nh vay rat
hu ch cho viec hoc hoi lan
nhau. Chung toi a hoc c
nhieu ieu t truyen thong
Thien Chua Giao, von rat
co li ch va thc te. ong
thi, cac huynh e ben Thien
Chua Giao cung hoc c mot
vai phap tu cua Phat Giao e
s dung trong i song, nh
phap t bi va tha th, lien
quan en s chu tam va luyen
Sc manh cua long t
understanding of Christianity was expanded, adding to my genuine
respect 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 he
made one big contribution regarding a closer understanding and
relation between Christians in general, and Catholics in particular,
and Tibetan Buddhists.
You have spoken about compassion and love producing an
inner 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 do
something to help. That is the kind of compassion that opens ones
mind and ones self to others. It automatically develops a feeling
that the other is part of you. And I think that helps. You see, there
is no barrier; fear and suspicion are reduced. That in turn, gives you
courage and will.
Many people feel overwhelmed and oppressed when they look
at the external world and its many problems. They feel unable to do
anything. How can one small individual make a
difference 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 two
years to two centuries that brought these
problems where they are today. So
now, the issue is to reduce or eliminate
our problems, which may also take 100
years. It takes time; thats the nature of
change. Basically, many of these
negative things are essentially
man-made. If we do not want
these things to exist, we have
to make an effort to change
them. No one else is here to
take care of them. We have to
face them ourselves. There is
THCH NGUYE N TA NG soa n d ch 55
tam. o la Samatha hay thien nh, phap tru tam. Phap tu nay trong Phat
Giao, trong triet ly ong Phng, van con la mot truyen thong song ong
va hieu qua. Toi ngh rang ieu nay co ch li cho mot so hanh gia Thien
Chua Giao cua chung ta.
Michael Toms: Vao nam 1968, Thomas Merton en tham A Chau, o la
chuyen vieng tham au tien cua ong ngoai Hoa Ky. Ong ay la mot tu s
Thien Chua Giao rat chu y en Phat Giao Tay Tang. Ngai nh ieu g ve
cuoc gap g cua vi Thomas Merton?
c at Lai Lat Ma: o la mot cuoc gap g rat thu v. Va cung do gap
c ong ay ma s hieu biet cua toi ve Thien Chua Giao a m rong, toi
thc tam knh trong hn na oi vi cac hanh gia Thien Chua Giao va s
ong 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 mnh
phai chu mot s mat mat ln lao. Toi ngh ong ta a ong gop nhieu cho
s hieu biet va lien he than mat gia Phat Giao Tay Tang va Thien Chua
Giao.
Michael Toms: Ngai a noi ve long t bi san sinh ra s can am noi tam
va 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 the
chung 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 ban
than va cua ngi khac. T bi t ong phat sinh cam giac thay rang ngi
khac la mot phan cua chnh mnh. Toi ngh rang nhng ieu nay rat ch li
cho chung ta. Vi long t bi th khong co rao can; s lo s va nghi ng c
giam 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 ho
nhn 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 mot
s thay oi trong mot the gii vi qua nhieu rac roi? Ngai co g e noi ve
ieu nay chang?
c at Lai Lat Ma: Nhng van e cua the gii ngay nay khong phai ot
ngot phat sinh. Chung co the a xuat hien t hai nam trc cho en hai the
ky trc, va roi ngay hom nay no a en cho chung ta. Vay ieu can phai
lam bay gi la giam thieu hay giai tr nhng van e cua chung ta, va viec
nay co the cung mat khoang mot tram nam. Can phai co thi gian, v tnh
chat cua s thay oi la trai qua thi gian. Ve can ban th nhieu chuyen xau
Sc manh cua long t
no other choice. But the initiative must come from the individual. First there
is one individual, then another joins, then a third person joins, until there are
100, then 1,000. After all, human society, human community, means a group
of individuals. A big change will not take place because of one individual
effort, but by the combined efforts of individuals.
How do you see what went on in China in June 1989 in relation to what
has been going on in Tibet? How do you see the future of Tibet relative to that
unrest?
For the time being, because the Chinese government practices hard-
line policy, it is Tibetan policy, too. But there is something else going on in
China. 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 violent
nature, the people sincerely and strictly follow Mahatma Gandhis teachings
of non-violence. That is something really remarkable. This is a kind of
confirmation 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,
Sc manh cua long t
56 S C MA NH CU A LO NG T
nay chnh yeu la do con ngi tao ra. Neu khong muon nhng van e nay ton
ong, chung ta phai co gang thay oi chung. Khong co ngi nao khac ay
e 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 se
khong dien ra v no lc cua mot ca nhan, ma ch co the co c bang no lc
phoi hp cua nhieu ca nhan.
Michael Toms: Ngai thay sao ve nhng g xay ra Trung Quoc vao thang
sau nam 1989 co lien quan en nhng g xay ra Tay Tang? Ngai thay sao
ve 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 khac
so vi nhng g dien ra Trung Quoc. Toi ngh o la mot s kien quan trong
trong lch s cua chung toi. Mot ieu gay an tng cho toi la mac du nhan
dan Trung Quoc, ac biet la cac sinh vien, a c nuoi
dng va c giao duc trong xa hoi cong s a n ,
von co tnh bao ong, nhng ho a thanh
tam va nghiem chnh lam theo chu trng
bat bao ong cua Mahatma Gandhi. o
la mot ieu rat ang chu y. oi vi toi
ieu nay a chng minh rang bat bao
ong gan vi ban tnh cua con ngi,
hay tinh than con ngi hn la nhng g
ma ngi ta thng ngh.
Sinh vien Trung Quoc hoan toan bat bao
ong trong khi oi hoi co them t
do dan chu va bt tham nhu ng.
Toi thay ieu nay qua ep.
Va du trong luc n a y
ho thua, nhng
toi ngh rang ho
a gay chan ong
ln lao trong long
ngi dan Trung
Quoc. Vi tinh than
manh me va ong
lc thanh tam cua
THCH NGUYE N TA NG soa n d ch 57
Sc manh cua long t
58 S C MA NH CU A LO NG T
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 impact
in the Chinese peoples mind and on the world outside, too. Because of
their 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, when
I pray for all sentient beings, that means a greater part of my prayer includes
China because it has the largest population. Even small things can have a
big effect in that country, because it affects so many people- more than a
billion human souls.
MICHAEL TOMS: That interview took place with the Dalai Lama
in Costa Rica in June 1989. In October 1989, his Holiness led the chanting
during the performance of a traditional Tibetan Lhasang ceremony designed
to heal the environment. This ceremony was performed atop Mt. Tamalpais
in Marin County just north of San Francisco. There are those who claim
that the earthquake damage to the Bay area was considerably less that it
might have been because of his Holiness visit just prior to its occurrence.
I had the opportunity to ask his Holiness a question at a press
conference held immediately following the Lhasang ceremony. I asked him
about 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 societys
development, an authoritarian, very rigid
system may work. An example of that might be
when the Russian Revolution took place and
t h e Chinese Communist Revolution
took place. For a certain period
of time, it worked. But I believe
that even though this system
or ideology had the potential
to break through the existing
system, it has very little to offer
as a new, meaningful way of
life. The reason, to me, is quite
clear. These revolutionary
movements mainly come from
hatred, not from love.
THCH NGUYE N TA NG soa n d ch 59
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 nhat
the gii. La tu s Phat Giao, khi toi cau nguyen cho chung sinh, nh vay, mot
phan ln s cau nguyen cua toi bao gom ca Trung Quoc, va v nc nay co
dan so ln nhat. Ngay ca nhng chuyen nho cung co the co hieu ng trong x
o, 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 thc
hien Costa Rica vao thang sau nam 1989. Roi en thang mi nam 1989
ngai a dan au oan tung niem trong le Lhasang truyen thong cua Tay Tang
co 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, Hoa
Ky. Co nhieu ngi noi rang thiet hai do ong at gay ra vung vnh San
Francisco t hn ang ke so vi kha nang tan pha cua no la v co cuoc vieng
tham 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 chc
ngay 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 s
thay oi rat tot, mot s phat trien tch cc. mot giai oan nao o trong s
phat trien cua mot xa hoi, mot che o oc oan, cng ran, co the hoat ong
tot. Mot th du ve ieu nay la cuoc cach mang Nga dien ra va mot cuoc cach
mang 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 che
o 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 xuat
chnh 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 quyen
li, nhng tien bo nay co the co ve rat tot. Nhng hay so sanh s thu ghet va
quyen lc vi tnh thng yeu, so sanh lc thu ghet vi sc manh cua long t
bi. Toi ngh rang lc thu ghet co the la sau mi, bay mi hay tam mi phan
tram, con long t bi ch la hai mi hoac ba mi phan tram. V vay s viec
khong the hoat ong bnh thng c. Va bay gi chung ta thay co nhng
ngi ang nhan thc c tnh trang nay. Ngi ta bat buoc phai thay oi
hoac bat buoc phai chap nhan thc tai theo tnh chat nh that cua no. o la
lch s loai ngi.

Sc manh cua long t
60 S C MA NH CU A LO NG T
Of course, there are advances and a certain kind of love and concern
involved. As far as working-class people and less-privileged people are
concerned, the advances can seem very good. But compare the hate and
energy of power with the energy of love. Compare the force of hatred with
the 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 cannot
work properly and now we are seeing people who are realizing this situation.
People are either compelled to change or compelled to accept things as they
are. Thats human history, right?
I consider the 20
th
century one of the most important in human history.
Within this century, weve gained many experiences, positive as well as
negative. As a result, I think humanity has become more discerning. When
things become so dangerous and delicate and fearful, that helps develop
human 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 a
third world war would inevitably. But because of the nuclear threat, people
developed 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 human
awareness. In the religious field also, I feel that human awareness is being
developed. In the name of different religions, human have suffered and
inflicted great misery. By developing an awareness of other religions, we
can 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 each
of us. Here is a man who has lost friends, family and his nation (more than
one 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 the
importance of recognizing the sameness inherent in all human beings, whatever
their religion, race, or status in society. Its clear that this realization begins at
home for each of us. As we are able to practice more kindness and compassion
in our daily life, so too will the world change. 1

Source: Michael Toms (1998) Buddhism in the West, New Dimensions, Hay
House, California, USA
Sc manh cua long t
THCH NGUYE N TA NG soa n d ch 61
Toi xem the ky 20 la mot trong nhng the ky quan trong nhat trong lch s loai
ngi. Trong the ky nay chung ta thu c nhieu kinh nghiem, tot cung nh
xau. Rot cuoc, toi ngh rang loai ngi a co nhieu au oc phan biet hn, biet
nhan 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 nguyen
t a anh thc c vong hoa bnh the gii cua loai ngi. Sau the chien th
hai 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. Va
o la hy vong cua chung ta.
Ve moi trng th cung giong nh vay. Chung ta thay moi trng ang b pha
huy. Dau hieu cua s pha huy nay a xuat hien. ieu nay cung giup loai ngi
phat 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 kho
va gay nhieu au kho cho nhau. Bang viec gay dng y thc ve cac ton giao
khac, chung ta co the m mat va m tam cua mnh ra e khoan dung nhn vao
thong 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 mot
ngi 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 va
ieu nay a xay ra vi mot quoc gia ch co di nam trieu dan, nhng ngai van
neu gng nhng ieu ly tng ma ngai van noi vi chung ta. Vi mot xa hoi
toan cau nh ngay nay, c at Lai Lat Ma cung noi ve s quan trong cua viec
nhan 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 nen
quen thuoc vi moi chung ta. Khi chung ta biet thc hanh tam t bi nhieu hn
trong 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
Nhng bnh dien cua tam linh
62 S C MA NH CU A LO NG T
Nhn lai hanh phuc nh la mot
muc tieu chnh ang va quyet
tam tm kiem hanh phuc mot
cach co he thong co the thay
oi 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
62 S C MA NH CU A LO NG T
THCH NGUYE N TA NG soa n d ch 19
Toi thc day ung 4 gi, toi bat au mot thi cong phu khuya tho
tr than chu Ngagjhinlab. Toi nguyen hien dang nhng g toi lam
c 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 e
giup ngi khac...
Vanya Kewley ghi chep
mot ngay sinh hoat cua c at Lai Lat Ma
20 S C MA NH CU A LO NG T
W
hen I wake at four oclock, I automatically start
reciting the Ngagihinlab mantra. Its a prayer that
dedicates everything I do, my speech, my thoughts,
my deeds, my whole day, as an offering, a positive way to help
others. Like all monks, I obey a vow of poverty, so there are no
personal possessions. My bedroom has just a bed and the first
thing I see when I wake is the face of the Buddha on a holy
seventeenth-century statue from Kyirong, one of the very few
that escaped the Chinese desecration. Its cold when I wake,
as we are at 7,000 feet, so I do some exercises, wash and dress
quickly.
I wear the same maroon robe as do all the monks. Its not of
good quality and its patched. If it was of good material and
in one piece, you could sell it and gain something. This way
you cant. This reinforces our philosophy of becoming detached
from worldly goods. I meditate until five-thirty and
make prostrations. We have a special practice to remind
ourselves of our misdeeds and I make my confession and
recite prayers for the well-being of all sentient beings.
Then at daybreak, if the weather is fine, I go into
the garden. This time of day is very special to me. I look
at the sky. Its very clear and I see the stars and have this
special feeling of my insignificance in the cosmos. The
realization of what we Buddhists call impermanence.
Its very relaxing. Sometimes I dont think at all and just
enjoy the dawn and listen to the birds.
Then Penjor or Loga, monks from Namgyal
monastery who have been with me for 28 years, bring
my 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 the
news on the BBC World Service.
Then at about six, I move into another room
and meditate until nine. Through meditation,
all Buddhists try and develop the right kind of
motivation, 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, although
I have been studying all my life, there is still so
THCH NGUYE N TA NG soa n d ch 21
...G
iong nh nhng tang s khac, toi nghiem
tr mot li phat nguyen an ban thu ao,
khong s hu bat c th g thuoc ve ca
nhan. Phong ngu cua toi ch co mot cai ging, va hnh
anh au tien toi nhn thay sau khi thc day la khuon mat
cua c Phat t pho tng co t thi Kyirong the ky th
17, bc tng nay la mot trong so rat t ma toi mang theo
c khi ao thoat khoi s bang bo cua Trung Quoc. Kh
tri lanh khi toi thc day, v chung toi ang tren o cao
7000 bo, nen toi tap the duc mot chut cho am, tiep o
ra 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 co
the ban e kiem li, s kien nay khong the xay ra cho cac tang s. ieu o cung co
them triet hoc cua chung toi trong viec loai bo s am nhiem vat chat cua the gian
trong i song tu tap cua mnh. Toi hanh thien cho en nam gi ri va le Phat sau
o. Chung toi co mot phap tu tap ac biet e nhac nh, quan xet ve nhng loi lam
cua chnh mnh trong i song va phat lo sam hoi nhng g a vi pham va cung nh
nguyen 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. Toi
nhn len bau tri va thay nhng ngoi sao xa xa, toi co
mot cam giac that ky la, nhan ra tnh khong cua vu tru
van hu. S nhan thc nay c ngi e t Phat goi la
vo thng. Toi cam thay de chu va rat th gian. oi luc
toi khong suy ngh g ca, ch thch tho hng cai khong
kh trong lanh cua buoi ban mai va lang nghe nhng ngon
ng cua cac loai chim.
Tiep o, Thay Penjor hay Thay Loga, xuat than t Tu
Vien Namgyal, nhng v a song ben canh toi t 28 nam
qua, mang thc an iem tam cho toi. Thc n ba sang
cua toi thng pha tron mot na Tay Tang va na kia la
Tay 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 cua
ai 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 va
tha th. Toi hanh thien khoang sau hoac bay lan trong mot ngay.
mot ngay sinh hoat cua c at Lai Lat Ma
22 S C MA NH CU A LO NG T
much to learn.
Unfortunately nearly all our ancient books and
manuscripts have been destroyed by the Chinese. Its
as though all the Gutenberg bibles and Domesday
books in the world had been destroyed. No record.
No memory. Before the Chinese invasion, we had
over six thousand functioning monasteries and
temples. Now there are only thirty-seven.
I also try and read Western masters. I want
to learn more about Western philosophy and
science. Especially nuclear physics, astronomy and
neurobiology. Often Western scientists come and
discuss the relationship between our philosophy and
theirs, or compare their work on the brain function
and Buddhist experience of different levels of
consciousness. It is an absorbing exchange, for all of
us!
I often get up and go and fiddle with things.
Change batteries for the radio, repair something.
From childhood I have been fascinated with
mechanical things; toys, small cars, aeroplanes.
Things I could explore with my hands. We had an
old movie projector in Lhasa that belonged to the
Thirteenth Dalai Lama. It was looked after by an
ancient Chinese monk. But when he died, no one
else knew how to make it work. So I learnt how to
make it go, but it was trial and error, as I couldnt
read the instructions. I only spoke Tibetan. So now
sometimes 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 thupka
soup with noodles, occasionally momo steamed
dumplings with meat and skabakled deep fried
bread with meat inside.
The afternoon is taken up with official meetings
with the Bhazhag (Tibetan cabinet in exile), or
deputies from the Assembly of Tibetan Peoples
Deputies. But there are always people coming from
THCH NGUYE N TA NG soa n d ch 23
T chn gi cho en tra, toi oc va hoc kinh Phat. ao Phat la ton giao rat uyen
tham, mac du toi a nghien cu Phat ien suot ca cuoc i mnh, nhng van con co
nhieu th e hoc. au n thay cho dan toc cua chung toi, nhng ban kinh co va
nhng ban kinh chep tay a b ngi Trung Quoc huy diet het sach. Trc khi co s
xam 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 bac
Thay ngi Tay Phng. Toi muon hoc them ve
triet hoc va khoa hoc Tay Phng. ac biet la mon
vat ly hat nhan, thien van hoc va sinh vat than kinh
hoc. Cac nha khoa hoc Tay Phng thng vieng
tham va thao luan cung vi toi ve moi lien he gia
triet hoc Phat giao va cac nganh chuyen mon cua
ho, hoac so sanh cong viec cua ho tren chc nang
tr 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 lao
bang cach i lam nhng viec lat vat nh nap ien cho may
thu thanh, sa cha mot cai g o. T tuoi au th toi b
quyen ru manh liet vi nhng th thuoc ve c kh, nhng
o chi co gan ong c, nhng chiec xe hi nho, nhng
chiec may bay, nhng o vat nay thng c khao sat
rat t m qua ban tay cua toi. Chung toi co mot may chieu
phim tai thu o Lhasa, no thuoc ve c at Lai Lat Ma
th 13. Chiec may nay c mot lat ma goc ngi Trung
Quoc coi ngo, nhng khi v nay vien tch khong ai biet sa
cha.V the toi phai t hoc cach lam the nao e chiec may
co the lam viec tr lai. Nhng cai hoc cua toi la t may
mo, v n gian toi khong oc c ban hng dan. Toi
ch 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 hoac
trong cay trong nha knh. Toi yeu co cay hoa la noi chung, ac biet cac loai hoa phi
yen, 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,banh
skabaklep, 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
mot ngay sinh hoat cua c at Lai Lat Ma
24 S C MA NH CU A LO NG T
Tibet, with or without the permission of the Chinese.
Mostly brave people who escape over the 17,000ft
Himalayan passes.
It is very painful for me. They all have sad stories
and cry. Practically everyone tells me the names of
relatives who have been killed by the Chinese, or
died in Chinese prisons or labor camps. I try to give
them encouragement and see how I can help them
practically, as they arrive here destitute and in very
bad health.
Very often they bring their children here. They tell
me it is the only way they can learn our language, faith
and culture. We put the younger ones in the Tibetan
Childrens Village here or in Mussoorie. Older ones
who want to be monks we send for training in our
monasteries in South India.
Although Tibetans want me to
return, I get a message from inside,
not to return under the present
circumstances. They dont want
me to be a Chinese puppet like
the Panchen Lama. Here, in the
free world, I am more useful to my
people as a spokesman. I can serve
them better from outside.
Sometimes Pema, my younger
sister who runs the Tibetan
Childrens Village for orphans here, comes and discusses problems. Like all
monks, I dont see much of my
family; my parents are dead.
My elder brother, Norbu, is
Professor of Tibetan studies in
Bloomington, Indiana. Thondup,
a businessman, lives in Hong
Kong.
Unfortunately my middle
brother, Lobsang Samden, died
two years ago. We were very
close. He lived and studied with
me in the Potala where we used
THCH NGUYE N TA NG soa n d ch 25
cua chnh quyen Trung Quoc. Hau het ho
eu tron chay khoi Tay Tang, ho a dung
cam bang qua nhng ng eo cao vut
cua day Hy Ma Lap Sn o cao mi
bay ngan bo.
o la ieu au n cho toi. Tat ca nhng
cau chuyen cua ho la au buon va ay
nc mat. Ai cung ke cho toi nghe chuyen
ngi 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 rat
thc te e ho on nh i song ban au, phan ln ho en ay eu thieu thon moi th
va sc khoe suy sup.
Ho thng em con chau cua ho en ay. Ho cho toi biet o la con ng duy nhat
ho co the hoc c tieng me e Tay Tang, truyen thong van hoa va tn ngng ni
ay ma thoi. Chung toi gi nhng tre em vao lang thieu nhi Tay Tang. Nhng thanh
nien ln hn muon tr thanh tang s th c gi vao tu vien cua chung toi mien
nam An o.
Mac du nhan dan Tay Tang muon toi tr ve co hng, nhng toi nhan c tin tc t
trong nc la toi khong nen tr ve que nha
trong hoan canh hien tai. Ho khong muon toi
lam mot ke bu nhn cua ngi Trung Quoc
nh Lama Panchen. ay trong the gii t
do, toi co the lam ch li hn cho dan toc toi
nh la mot phat ngon nhan, noi len tieng noi
t do cho dan toc toi. Toi co the phuc vu tot
hn 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 thao
luan ve cong viec cua lang. Nh tat ca cac tang s khac, toi khong gap nhieu thanh
vien trong gia nh, cha me toi qua i, ngi anh ln hn toi, Thubten Norbu, la
mot giao s Tang Ng ai Hoc Bloomington, tieu bang Indiana, Hoa Ky va Gyalo
Thondup, 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 ay
tng song, hoc va chia se nhng vui buon cua cuoc song cung vi toi cung ien
Potala. 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
mot ngay sinh hoat cua c at Lai Lat Ma
26 S C MA NH CU A LO NG T
to get up to all sorts of mischief. Before his death, he worked here at the medical
center. 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. But
occasionally 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-thirty
or nine I fall asleep. But if there is a moon, I think that it is also looking down on
my people imprisoned in Tibet. I give thanks that, even though I am a refugee, I am
free 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 the
plight 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
/n .an mo a/ oa o .n /a aa/ aa /an/ //o. a
/o m .n/ .a m na a on mon aa /an/ //o a
//n mon // aao. (o a //n //a a ao /n .a /
a ao /a //a / an/ /an ma /a /.n /m //a oa
n na /on /a / an an //a //a/ aa .a //a man.
I believe that the purpose of life is to be happy. From the
moment of birth, every human being wants happiness and
does 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 -
THCH NGUYE N TA NG soa n d ch 27
ngi khac t Pakistan, khong nghe g c, toi khong biet tieng Punjab hoac tieng
Urdu. Nhng thnh thoang co mot phim tieng Anh. Toi thch loat phim tai lieu ve van
minh 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 cua
toi ang b giam cam ben trong x Tay Tang. Toi cam n, du rang toi la mot ngi t
nan, toi t do ay, t do noi tieng noi e giup cho ngi dan cua toi. Toi nguyen
cau c Ho Phap cua x s Tay Tang, Quan The Am Bo Tat (Avalokitesvara) t bi
gia ho cho Tay Tang sm thoat canh khon cung nay. Khong co gi thc giac nao ma
toi khong ngh en hoan canh cua ngi dan nc toi ang b giam ham trong tnh
trang be tac ngay ben trong thanh luy cua ho. 1
Source: Sidney Piburn (1993), The Dalai Lama, A Policy of Kindness, Snow Lion
Publications, Ithaca, New York, USA
an/ //o oa a n/an // / //an a .a a //n
m/ a/ /o oa a .ao .n oa /an n an
n/an /a.
Individual happiness can contribute in a profound and
effective way to the overall improvement of our entire
human community.
- His Holinesss Dalai Lama -