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  • [ Background Music ]

  • >> Stanford University.

  • [ Pause ]

  • [ Discussion ]

  • [ Pause ]

  • [ Laughter ]

  • >> Welcome to the Stanford Memorial Church

  • for our third annual Harry's Last Lecture

  • on a Meaningful Life.

  • I'm Scotty McLennan the Dean for Religious Life and I welcome you

  • on behalf of all members of the Office for Religious Life.

  • We're honored and thrilled that His Holiness,

  • the Dalai Lama is our third Rathbun visiting fellow

  • following Secretary George Shultz in 2009

  • and Justice Sandra Day O'Connor in 2008.

  • His Holiness has actually spoken here

  • in the Memorial Church twice over the last 15 years,

  • and we're grateful to have him back here again today.

  • The Harry and Emilia Rathbun Fund for Exploring What Leads

  • to a Meaningful Life was made possible

  • by an endowment established in 2006 by the Foundation

  • for Global Community which is directed

  • by their son, Richard Rathbun.

  • Its purpose is to help Stanford students engage

  • in self-reflection and moral inquiry and exploration

  • of life's purpose especially in commitment to the common good.

  • Its centerpiece is a visiting fellow program

  • which brings notable, wise,

  • and experienced people to campus each year.

  • After receiving his undergraduate

  • and master's degrees in engineering,

  • Harry Rathbun worked in government

  • and private industry positions developing

  • and manufacturing telegraph and radio transmitters.

  • He became the Vice President

  • of the Colin B. Kennedy Radio Company before returning

  • to Stanford to earn his law degree.

  • As a beloved law professor here then, from 1929 until 1959,

  • he also became known university-wide

  • for setting aside his final course lecture in law to talk

  • about the kinds of values and commitments

  • that would lead students to a meaningful life as a whole.

  • Emilia and Harry were also generous

  • in opening their home weekly to students to discuss ethics,

  • psychology, and religion.

  • They cofounded the Sequoia Seminar here in the Bay Area

  • which was later known as Creative Initiative

  • and then Beyond War, and finally,

  • the Foundation for Global Community.

  • Many board members and participants in the foundation

  • and its predecessor organizations are here this

  • afternoon, and I especially want to greet you and thank you.

  • The Office for Religious Life is committed in its mission

  • to guide, nurture, and enhance spiritual, religious,

  • and ethical life university-wide

  • at Stanford including engaging ourselves

  • in the sacred duty to repair the world.

  • My Associate Dean colleagues, Rabbi Patricia Karlin-Neumann

  • and the Reverent Joanne Sanders direct programs with titles like

  • "What Matters to Me and Why", "Sports and Spirituality",

  • and the "Fellows for Religious Encounter"

  • which are all supported by Rathbun funding.

  • Three of us work with the talented

  • and committed staff we're very grateful in particular

  • to NaSun Cho, the Rathbun Program Manager who's been

  • responsible for planning and organizing this lecture today.

  • I also want to acknowledge development officer Maura

  • McGinnity who's worked with the Foundation from the start

  • to conceptualize this program

  • and stayed helpfully involved every step of the way.

  • So, it's now my pleasure to introduce Richard Rathbun,

  • President of the Foundation of Global Community--

  • for Global Community, who will make the formal introduction

  • of our visiting fellow, the Dalai Lama.

  • Richard is a social visionary who's put his commitments

  • into practice from his early days in the Peace Corps

  • to the groundbreaking work that he did

  • in leading the Beyond War Organization that's now become

  • the Foundation for Global Community.

  • And he's traveled extensively in more than 50 countries

  • and has one of the most genuinely global perspectives

  • I've ever known, so with the utmost respect and appreciation

  • that I now introduce Richard Rathbun.

  • [ Applause ]

  • >> Thank you, Dean McLennan.

  • It's a rare opportunity we have today to gather together

  • in this awesome place - the place that helps us to connect

  • with some of the most expansive and important ideas

  • that we may ever encounter.

  • It's more than symbolic

  • that this space occupies the very center of the university.

  • Our speaker this afternoon hardly needs an introduction,

  • so I will be very brief.

  • The typical introduction might begin this way.

  • His Holiness, the 14th Dalai Lama has traveled to more

  • than 62 countries spanning six continents.

  • He's met with countless political, religious,

  • and scientific world leaders.

  • In addition to the Nobel Peace Prize,

  • he has received numerous awards, honorary doctorates,

  • and prizes in recognition of his message of peace, nonviolence,

  • inter-religious understanding,

  • universal responsibility, and compassion.

  • He's authored more than 72 books.

  • Those are among his worldly accomplishments.

  • But it is his inner journey

  • that distinguishes him from all others.

  • There's probably no one in today's world more able to speak

  • about the meaning and purpose of life than His Holiness,

  • Tenzin Gyatso, the 14th Dalai Lama.

  • His life represents an extraordinary personal journey

  • of rigorous exploration coupled

  • with a highly disciplined expression

  • of the fundamental principles that can lead to pain

  • and suffering or, on the other hand, to meaning and happiness.

  • His Holiness takes his rightful place in an extended lineage

  • that is perhaps as old as our species.

  • The lineage engaged in the search for answers

  • to the most profound questions we can ask both of ourselves

  • and of our societies to which we belong.

  • So I encourage us all to listen carefully.

  • The message we are about to hear today may contain some

  • of the most important information we will ever hear,

  • that's one of those little warning lights.

  • Labels that you see on the gas pumps.

  • The message we are about to hear today may contain some

  • of the most important information we will ever hear.

  • So please join me in giving a warm Stanford welcome to a man

  • who describes himself as a simple Buddhist monk,

  • His Holiness, Tenzin Gyatso, the 14th Dalai Lama.

  • [ Applause ]

  • >> Usually I prefer to speak from there,

  • but today, a little time.

  • So I'll-- I want to seek your permission

  • to speak from here, okay.

  • [Laughter] And from here, no difficulties to see your face.

  • Sometimes to see little bit low, then I'd prefer to stand,

  • but here, not need to stand.

  • So, indeed I'm very happy, great honor to speak,

  • share some of my experience with you.

  • Basically, we are same although I come from Tibet.

  • In the past, outside world consider mysterious land.

  • >> And of course the Tibet, land of snow, a bit isolated.

  • And Tibetan themselves also easily prefer being

  • in isolation.

  • I think that I feel foolish.

  • [Laughter] So, in any way, I come from that area-- that land.

  • You are these very modernized nations.

  • Not only human level, fundamental level we are same.

  • I think I often received feeling

  • that modernity maybe means external sort of structure,

  • buildings and more emissions, more cars.

  • But we here, user of these modern things,

  • still we are I think same human being.

  • Last, at least several thousand years, we still the same.

  • Our emotions, same.

  • Our intelligence, the real sort of the--

  • the seat of intelligence, same.

  • So long the size of the brain remain same, these are same.

  • And then, so therefore, my only experience also maybe some--

  • offer some help to you and particularly experience

  • from one older people to younger people sometimes maybe useful.

  • So, now here the thing, meaningful life.

  • Actually, of course the explanation

  • of meaningful life may be the different explanation due

  • to different philosophical teaching.

  • For example, according to theistic religion,

  • theistic faith may have some different explanation.

  • And non-theistic and other non-theistic sort

  • of religion faith also may have some difference of explanation.

  • But I always see talking on the level

  • of human being not as religious faith.

  • So a meaningful life on that level

  • in the sense of meaningful life.

  • Firstly, you yourself achieve happy days and nights,

  • weeks and months, years.

  • Then second-- secondly, we are social element.

  • Individuals so sort of the happy life much depend on the rest

  • of the community because we are one of them.

  • If we really remain-- when I was young, I saw one--

  • thousand or something--

  • >> Thousand.

  • >> Thousand or something remain very smooth area

  • and occasionally shouting.

  • [Inaudible] like that, then okay,

  • only think oneself not necessarily to develop sense

  • of concern of other, it was you yourself is

  • completely independent.

  • Your survival depend on some fruits,

  • some wild fruits, that's all.

  • But we are not that way.

  • Our daily existence, our food, our shelter, our clothes,

  • all is they come from other fellow, other's effort.

  • Then one very important sort of element

  • for happy life is good friend

  • to whom you share your difficulties, your joyfulness.

  • Friendship on the basis of genuine affection.

  • Friendship, genuine friend will not bring by money alone

  • or by those that's we may call friend

  • who showing you some smile, some nice word, but actually

  • such friend are friend of money or friend of power,

  • not friend of being, the person.

  • So genuine friendship comes from heart,

  • genuine trust measure respect.

  • So genuine trust and respect come if you treat them honestly,

  • truthfully, sincerely.

  • And with that, no hypocrisy, no telling lie.

  • Transparent.

  • These are the basis of foundation of trust.

  • So this very much a little bit your most sense of concern

  • of other's well-being.

  • That automatically brings respect and trust.

  • Other hand, extreme self-centered attitude,

  • they often brings suspicion, distrust, hypocrisy.

  • So therefore, to both one's own happy life,

  • you need self confidence.

  • Compassion brings self confidence.

  • More self confidence, more inner strength, less fear.

  • Less fear, your mild will be more calm.

  • That also immense benefit to body health, physical health.

  • So sometime back, some sort of discussion about health

  • with scientist or concerned scientist is indeed healthy

  • mind, healthy body.

  • Without sort of big attention in order to have healthy mind,

  • just healthy body is difficult.

  • So we must bring equally attention about healthy mind.

  • So for individual's happiness, successful life, healthy mind,

  • healthy body, important.

  • And second level, as a social element is that we have

  • to create more compassion in the society,

  • compassion in the family.

  • There also key factor is wholeheartedness, honest.

  • So that be respective both a believer or nonbeliever.

  • So long we are human being, so long we are part

  • of the humanity, these are fundamental value

  • that I believe.

  • So, in order to carry meaningful life, money,

  • power, these are secondary.

  • You know what in order to be--

  • in order to carry meaningful life, money, better facility.

  • >> These are important but not ultimate source, factor.

  • Ultimate factor is mind, more compassionate mind.

  • So then that's usually I describe secularly of approach

  • to increase this inner value which itself secularities mainly

  • by logical factor of these things.

  • Then alas a thousand years, I think 4 to 5 thousand years,

  • the faith eventually developed on this planet.

  • So all these different faith, the essential message,

  • essential teaching is same - love, compassion,

  • with that forgiveness, tolerance, and self-discipline

  • and the practice of contentment.

  • Too much greed brings more sort of restlessness.

  • And also too much greed now today even ecological problem

  • or globally economic crisis here also.

  • Extreme greed makes some certain contribution on this crisis.

  • So for that, contentment,

  • practice of contentment is very good.

  • Many of those religious sort of follower like Christian,

  • particularly, and also in the monastery, monk on nuns,

  • their life very simple, simple.

  • They understood simplicity.

  • That is practice of contentment.

  • Then, in anyway, we came across some uncomfortable things,

  • then we face that practice of patience, practice of tolerance.

  • That immense help.

  • All this based on practice of love, compassion.

  • Then I want to share with you the meaning of discipline.

  • Discipline in some cases imposed by authority.

  • That discipline is something different matter.

  • But when we-- religiously felt discipline mainly

  • means self-discipline.

  • So that means voluntarily you succumb.

  • And out of awareness if I do this

  • out of the negative consequences for myself.

  • So out of awareness these things, out of awareness

  • of consequences then resisting this wrongdoing,

  • that's self-discipline.

  • Like, you see, according to doctor if someone,

  • you see they have some problem, then doctor say,

  • oh you should get more exercise

  • or you should resisting eating this kind, that and this

  • and that kind, oh, so then we voluntarily resist this thing.

  • Although I love this but doctor say should not take,

  • so resist it.

  • That's self-discipline for one's own protection, not imposing.

  • Isn't it? So that is, I think, in a religious sense,

  • a genuine meaning of discipline is like that.

  • So, all religions, all religious tradition the same--

  • same message, same practice.

  • Now, in the philosophy field big differences.

  • Some say there is God.

  • Some no God.

  • Some say rebirth, there is rebirth.

  • Some say no rebirth, that this is just one life.

  • So big differences, but it doesn't matter.

  • If you ask what's the purpose of these different philosophy,

  • same purpose - to strengthening these practice of love,

  • compassion, forgiveness, these things.

  • The teachings of religion, there's God.

  • So when you submit or constitute total delivery

  • that results submission to God

  • that reduce self-centered ego, very good.

  • Then description about God is infinite love

  • that give us inspiration, practice of love, so wonderful.

  • Then non-theistic like Buddhism

  • or Jainism emphasis love causality or karma.

  • Karma means action.

  • So they are simple.

  • If you do good things to other, you get a benefit.

  • If you do bad things to other, you get suffering.

  • That's the law of karma.

  • So that also you see there if you practice compassion

  • and serve other, at least not harm other, you get benefit.

  • The same purpose and too much greed you get trouble.

  • Contentment, have self discipline or all these things.

  • You see due to-- from the viewpoint

  • of love causality you see these practices here come,

  • same purpose.

  • So even within Buddhist tradition,

  • there are different philosophy taught by Buddha himself.

  • So sometimes I'm telling audience,

  • this contradictory philosophy come from same teacher, Buddha.

  • This certainly not out of his own confusion.

  • He tell one day this philosophy

  • to one audience then another occasion he tell something

  • different, which of course, I'm Buddhist with respect to Buddha.

  • This contradiction philosophy come not

  • out of alcohol [laughter] or little confusion, certainly not.

  • No, he deliberately try

  • to create more confusion among his follower.

  • One day he said this, one day he said that.

  • No, certainly not.

  • Then the answer is because among his disciple there are different

  • mental disposition.

  • Therefore, to some people,

  • certain philosophical viewpoint is more suitable, more helpful.

  • So he taught accordingly.

  • And some people, different sort

  • of philosophical viewpoint is more suitable,

  • more effective, he told that.

  • So same purpose, out of his compassion,

  • out of his sense of concern.

  • So from this we learned, oh different traditions,

  • some say God, some say Creator, absolute,

  • but others say no absolute, it doesn't matter, same purpose.

  • But sometimes in order to create more sort

  • of closer relation just-- some similar things,

  • those differences put behind.

  • This is a wrong method.

  • Then I participate interfaith sort of dialogue,

  • I always make clear all these differences.

  • Then in spite these differences,

  • the essential practice is constant, same.

  • We had all these different philosophical viewpoint,

  • same purpose.

  • Through that way, through that way,

  • you can develop genuine respect,

  • admiration to all the different major traditions.

  • So, now, today, although I think among different religious

  • traditions, the Buddhism

  • of religion is a preserved Buddhism, now, is it coming?

  • >> Like India, thousand years, I think more

  • than 3 thousand years,

  • the different religious tradition already exist.

  • For example, homegrown religion, different Hinduism, Jainism,

  • Buddhism, later Sikhism, these homegrown religion.

  • Therefore, outside, Zoroastrian from Iran, ancient Iran,

  • Parsi come to India when they faced some problem

  • in their own land.

  • And then Christianity, Islam, Judaism,

  • all major world's tradition exist, live together

  • in that continent, in that country.

  • So, why not on this whole planet not

  • because of different information,

  • 'cause with the easy information.

  • So, now information of difference with faith

  • or like America as immigrants immigrates there

  • from different part of the world, so do society

  • like multicultural society, multi-judicial society.

  • So this actually will happen in all part of the world.

  • So I think that we should take India as an example,

  • all major tradition live together, we should respect.

  • Occasionally, some problems, it is understandable.

  • India, now over billion human being,

  • some you see these people take for granted always there.

  • Some of that is understandable.

  • But all picture, all these major religious tradition

  • live together.

  • So things are improving but at the meantime,

  • we need more constant effort to bring closer relation,

  • closer understanding among different religious tradition.

  • So I always try to bring more closer understanding than that.

  • Then what else?

  • I think I'm finish.

  • My talk finish-- actually, I have 2 commitments.

  • The one of them is promotion of human value

  • that also I already talk first.

  • Then second my commitment is promotion

  • which is harmony, that also I touched.

  • So now complete.

  • Thank you.

  • Some questions now?

  • [ Laughter ]

  • >> So this is a time where we will have questions

  • from the floor, but also we collected questions online.

  • So, I think what I'll do is just begin with the question online

  • and then-- are there people at the mics here on the floor?

  • Could you just--

  • >> There.

  • >> Well set there, okay good.

  • So let me start with a question that came through online.

  • To what extent should we act for others at the expense

  • of our own personal happiness?

  • Where do our responsibilities to others end

  • and where do our responsibilities

  • to ourselves begin?

  • [ Laughter ]

  • [ Applause ]

  • [ Foreign Language ]

  • >> I think, generally, more sort of service to other

  • and show affection, respect, I have nothing to lose.

  • >> You lose nothing on.

  • >> Oh, from your side, nothing.

  • Of course, for example, when some very hungry person there,

  • you have a packed lunch and you have to share half,

  • that you lose something, but that is one better.

  • [ Laughter ]

  • >> Then sometimes, you see, in order to save other's life,

  • sacrifice your own life.

  • Such things are quite serious, then you have to think,

  • if I sacrifice my own life for the benefit

  • of other, how much benefit.

  • Other hand, if I survived, my life should presume,

  • how much benefit, how much I can do still continuously.

  • [ Foreign Language ]

  • >> Weigh them.

  • >> Weigh them.

  • If things are really almost as if 80 to 90 percent sure

  • if I sacrifice my life for immense benefit to other,

  • my life will remain another sort

  • of few decades not much diversity cause of that,

  • no obvious diversity show.

  • So this time, right time, I'll sacrifice my life

  • for the benefit of other, then I think it's worth it

  • to sacrifice your own life.

  • And also it is like giving eye or some kidney or some organs,

  • that definitely benefit, then sometimes you see, worthwhile.

  • Again, you should calculate the others' life,

  • other one who suppose you give donation,

  • organ donation, organ re--

  • >> Yeah, organ.

  • >> There are life, something really good, meaningful life.

  • Or if this organ, my organ is offered, then he

  • or she survive longer period and lot of [foreign language]--

  • [ Foreign Language ]

  • >> Laundering or cheating, bully, like that.

  • That not much worthy.

  • So all these you see depend on the circumstances

  • or depend on case to case.

  • So we have to use our intelligence, long term benefit

  • and short term benefit.

  • For bigger benefit and shorter lose-- [foreign language]--

  • >> Smaller purpose.

  • >> Smaller--

  • >> Purpose.

  • [ Foreign Language ]

  • >> So you have to compare in between the bigger benefit

  • that a particular act would, you know, bring about and the degree

  • of cost it's going to infect upon yourself.

  • [ Foreign Language ]

  • >> And there's a phrase in the Tibetan ethical--

  • Buddhist ethical teachings which says that for the purpose

  • of a small goal, you should not sacrifice something

  • that is larger.

  • >> Some other question?

  • >> Let's take a question from the right hand mic here, please.

  • [ Pause ]

  • >> Hello, Your Holiness.

  • My question is do you feel that the quality

  • of unconditional love that is something that is known at birth

  • by a mother is something that can be cultivated

  • in the religious life and in the life of our inclusion

  • of all beings so that we have some sort of parameter

  • for bringing about a kind of peace and allowing

  • for what we might say as the stronger sex

  • that right now doesn't appear to be in our very violent world.

  • [ Foreign Language ]

  • >> On religious matter, of course I cannot say,

  • I cannot sort of say the role definitely.

  • The old different traditions, that's what I'm going to say.

  • But generally, now in today's world,

  • I think generally education highly advanced.

  • Everywhere people, I mean,

  • unanimously agree the importance of education.

  • So I think the result also quite satisfactory.

  • But still we are facing a lot of manmade problem, why?

  • Not lack of education, not lack of vision,

  • but sometimes wrong vision, sometimes education,

  • smart brain utilized for destruction.

  • So this clearly shows we are lacking the real sense

  • of responsibility on the basis of compassion,

  • sense of well-being of other.

  • So, now share regarding compassion.

  • The biological female more sensitive to other's being.

  • One occasion, some scientists out of their experiment,

  • they noticed two persons, one male and one female,

  • witnessed someone's painful experience then the response,

  • the heartbeat and all these response,

  • female much more stronger.

  • I have one story.

  • You know, I myself noticed one time, long flight,

  • night flight I think from Japan to America

  • or something, quite long flight.

  • So, in the airplane, passenger,

  • one quite young couple, two babies.

  • One baby, I think, 5 or 6 years old.

  • One either 1 year or older than 1 year or like that, very small.

  • So the daytime, the elder one running here and there,

  • little disturbances but not much, but not much problem.

  • But sometimes it amused me demonstratively.

  • >> Quite amusing.

  • >> Oh, quite amused and I think

  • on one occasion I also offered one sweet, like that.

  • Then night start, the elder one asleep nicely.

  • The smaller one from time to time cried

  • and then the early night, at the beginning of the night,

  • both parent, father and mother both, you see,

  • taking care of the young baby.

  • Then about midnight, the father slept with rest.

  • Only mother taking care, still sacrificed her sleep.

  • The next morning, I noticed her eyes become very red.

  • So this demonstrated although both parents taking care

  • out of their affection but in real sense,

  • mother taking more care.

  • And then look dogs, father enjoy then disappear but mother,

  • the whole period 'til the puppy you see become independent,

  • the mother whole time is taking care and birds also like that.

  • That's a biological fact there so therefore,

  • at the time we need more effort for promotion

  • of human affection, human compassion,

  • I think female should take more active role in this field.

  • This I really feel.

  • The religious field, that is of course, we have to go according

  • to one's own tradition.

  • So I have no right to interfere in these fields, like that.

  • So that's my view.

  • Next question.

  • >> Let's take one from the left side.

  • Mic please.

  • >> Your Holiness.

  • I have-- my question is about something

  • that we face a lot in life.

  • It's about the decision that we make.

  • Many times when we make a decision or we are

  • about to make a decision, we often think

  • of what outcome it's going to have

  • and like how it's going to affect our lives.

  • So, and after making a decision often we

  • like regret making decisions like well,

  • I shouldn't have made this, I shouldn't have done that.

  • So, what would you suggest is like a proper way

  • to make a particular decision?

  • [ Foreign Language ]

  • >> Excuse me, can you repeat the first part.

  • >> Can you repeat the first part of the question, please?

  • >> It's about the decisions that we make in life.

  • How should we go about it?

  • Like many times we know when we look back at our life,

  • we think that you know some decisions

  • that we made were wrong and some affected our lives negatively

  • so, what should be like our basic like, you know,

  • what should be our rule of thumb when we are making a decision?

  • [ Foreign Language ]

  • >> You need a kind of clairvoyance.

  • [ Laughter ]

  • >> But that also difficult.

  • [ Laughter ]

  • >> So naturally, that before, sort of a small decision,

  • small matter, 'cause it doesn't matter but more serious

  • of the matter if this is subject to time or some kind

  • of earthquake happen then no time to think

  • which direction come and then gradually moving.

  • No, no, no.

  • Immediately you have to escape like that.

  • So these are something different

  • but usually decision should not take hurriedly.

  • Think well, again and again.

  • And then also ask some of your trusted friend then think very

  • carefully and also take some different suggestions then

  • finally, decide.

  • Then later if it goes wrong, you will not get regret.

  • I consulted with my friend and I myself also constantly,

  • carefully thought about it and finally, we decided.

  • No regret.

  • So my own experience goes like that since my age 60 year old,

  • now 75, over 75 years.

  • So major decision I always, firstly,

  • I myself think, think and think.

  • I then ask different opinions and consult people

  • and also honor my friend including sweeper,

  • I ask what is their opinion.

  • Then of course as Buddhist practitioner I also am

  • using divination.

  • >> Mysterious procedure for determining.

  • >> Then if-- then--

  • option discussed and to use human intelligence

  • and almost certain one decision is better then decide.

  • >> If still some dilemma, I don't know,

  • then I use this mysterious way of investigation,

  • then decide, there are no regret.

  • Even if something goes wrong, no regret, like that.

  • So that's the way.

  • So ultimately, it depend

  • on the decision maker himself or herself.

  • >> Another question from online, doesn't discovering the way

  • to lead a meaningful life demand experiential learning.

  • And to what extent is that kind

  • of knowledge actually communicable

  • by a teacher like yourself?

  • [ Foreign Language ]

  • >> I think mainly information.

  • I had [inaudible] a 17 years study from kindergarten

  • up to university level.

  • This is supposedly give us information

  • and to utilize our intelligence more effectively, more wisely,

  • so a lot of information.

  • Then and important I think when we study

  • to just we see some sort of superficial knowledge from books

  • or from teachers-- of explanation just like copy.

  • That's not sufficient.

  • These knowledge which come from others word or books,

  • then analyzed yourself and experiment, then develop sort

  • of the full knowledge about the subject, then some cases,

  • certain subject such as the practice of compassion,

  • these things then time factor is very important

  • so familiarize these things.

  • They eventually become part of your own life.

  • So add knowledge through that way is a real teacher--

  • the more sort of knowledge

  • through that way you don't need any sort of university person--

  • >> External teacher.

  • >> External teacher like that.

  • Here, one story I think 10th century,

  • 11th century one great master at the time he passed away--

  • >> He was passing away--

  • >> He was a--

  • >> He was passing away.

  • >> Passing away, some of his disciple they expressed,

  • "Till now you are here whenever we face some sort of questions

  • or doubt we can ask you, now you are--

  • you will no longer be with us, so--

  • >> What to do?

  • >> And he mentioned text--

  • >> Texts--

  • >> Text, this should be your teacher,

  • you should not rely on human being--

  • >> On a person.

  • >> On person but rely on this books.

  • So that I think is a very good advice.

  • So we-- so acquire sort of more information and knowledge.

  • And then also now these days,

  • immediate people also immense help is it to know the reality?

  • And what other people are doing when they face similar sort

  • of problems or difficulties, sort of like that.

  • So here, one Buddha statement is quite useful.

  • Ultimately you are your own master.

  • You have to take care yourself and use human intelligence

  • and human experiences maximally.

  • >> Question here from the mic on the right hand side, please.

  • >> Hello Your holiness,

  • I'm wondering what your favorite time of the day is?

  • [ Laughter ]

  • [ Foreign Language ]

  • >> Sleep.

  • [ Laughter ]

  • [ Applause ]

  • >> At all cost, long thorough, long days,

  • mines are daily life start 3:30 early morning,

  • then some meditation or analytical meditation, think,

  • think, think like that-- analyze, analyze,

  • and also occasionally some single-pointed meditation.

  • It took about 4 or 5 hours, then some meeting like that.

  • Now, getting older, in the late evening,

  • a little feeling of tiredness.

  • So sleep is very important [laughter].

  • Then I think more serious, like this meeting,

  • meeting with people, human brothers,

  • sisters who have the same sort of the potential

  • and also facing day by day some kind

  • of problems are always there.

  • So then how to tackle this problem?

  • Share each other's experience.

  • I feel some fulfillment of one own life,

  • your life becomes something of a benefit,

  • meaningful-- benefit to others.

  • So that's the real meaning of life, like that.

  • Next?

  • >> From the left, please?

  • >> Alright so, first of all, very nice color coordination

  • with the hat and the robe.

  • So my question is about meditation.

  • I feel like meditation encourages you

  • to detach yourself from, you know, worldly objects or things

  • in your life but at the same time I feel

  • like it's enabling you to gain a sense of oneness

  • with your environment or, you know,

  • a feeling interrelatedness with everything.

  • So can you just explain what seems like two opposing things?

  • How can a feeling of detachment from everything lead to a sense

  • of oneness with your environment?

  • [ Foreign Language ]

  • >> No contradiction.

  • Actually-- or first of all, what kind of meditation?

  • There are a lot of differences, a lot of different meditations.

  • >> I'm just talking about Zen.

  • [ Foreign Language ]

  • >> The compassion or closeness feeling with other.

  • There are two things, two different sort of,

  • different kind or two levels.

  • >> One level, biological factor.

  • That's closes feeling towards your own family members,

  • or parents, children, brothers, sisters like that.

  • That kind of sort of closest feelings among animals also

  • have, that's biological factor.

  • Here, very much mixed to it attachment.

  • Now, the second level or higher level of compassion

  • or closeness feeling, think--

  • what is the right to overcome suffering.

  • Now for example, one self feel some kind

  • of self-care, dear self.

  • That feeling is not developed on the basis of some kind

  • of recognition, one self very kind to oneself, no.

  • But simply one self want--

  • >> Happiness.

  • >> Happiness and have right to overcome suffering.

  • So that reason to other infinite sense of being,

  • infinite human being, say each one have the right

  • to overcome suffering.

  • Each one have that desire by innate that resides there.

  • So, on that basis like one wish overcome suffering for one self,

  • similarly do wish others also to overcome suffering.

  • Now, the previous one very much sort

  • of oriented towards others' attitude.

  • The second one, not oriented to the others' attitude

  • but self only-- self--

  • >> The person.

  • >> Person, itself.

  • The previous one, very much mixed with attachment.

  • The second one, without attachment, unbiased.

  • So no attachment there, that closeness feeling is biased.

  • So attachment become hindrance of development

  • of the second kind of compassion which essentially detach.

  • No preference, this one my close friend, this one my enemy,

  • more distance, no that, all equal.

  • My enemy also have the right to overcome suffering.

  • So, on the basis of that kind of sort of understanding,

  • they develop the genuine sense of concern

  • of well being of other.

  • That's real compassion.

  • So there's no contradiction.

  • Detach and develop genuine compassion.

  • That limited compassion with attachment.

  • Clear? Thank you.

  • >> Another question?

  • >> And also thank you for comment on this color.

  • Thank you.

  • [ Laughter ]

  • >> Another from online is,

  • generally speaking most religions

  • and certainly what I know

  • of Buddhism advocate the overcoming of desire.

  • However, is one's choice to live a meaningful life not driven

  • by the desire for meaning?

  • Is there a way to differentiate one desire from another?

  • [ Foreign Language ]

  • >> Desire, then of the text say desire is something causing

  • for suffering, particularly desire.

  • Otherwise you see without desire, then movement--

  • >> Not possible.

  • >> Not possible and even you see, wishing a happy life,

  • wishing happy life of all human beings of healthy planet.

  • All these are wish, desire.

  • Desire leads action.

  • Without action, that means without a cause,

  • how can develop effect.

  • Effect must come from action.

  • Action must come from motivation.

  • Motivation must come from desire.

  • Now, desire and attachment are kind

  • of desire very much mixed with attachment.

  • That's wrong thing.

  • [ Pause ]

  • [ Foreign Language ]

  • >> So, even you see-- so desire, among the desire,

  • positive constructive desire,

  • destructive desire or neutral desire.

  • Just this one eating here - scratch - one desire,

  • very neutral, nothing wrong, nothing will benefit,

  • like benefits altogether.

  • >> Neither ethical nor unethical.

  • >> So, then similarly the strong-- sense of strong self,

  • there are also you see 2 kinds, positive and negative.

  • Usually, when we refer egoistic attitude,

  • that's extreme self-centered ego which leads harming other,

  • cheating other, bullying other regardless others' feeling.

  • That's a negative egoistic attitude.

  • But then other hand, I want to serve them.

  • I want to do them even as I want to centralize my own life.

  • There should be strong sense of self.

  • Without that, you cannot develop will.

  • You cannot develop--

  • >> Courage.

  • >> Courage or self-confidence.

  • So there are 2 kinds ego, one positive, one negative.

  • Even anger, one positive, one negative.

  • Positive, out of sense of concern,

  • some sort of-- wrathful thinking.

  • >> Yeah, wrath.

  • >> Strong and-- strong attitude.

  • >> Feeling something like anger.

  • Out of compassion, out of sense of concern

  • of others' well being.

  • Now for example, there is one child,

  • just running facing the danger of fell down.

  • Then shouting and one time warning, not listening.

  • Second time warning, not listening.

  • Third time, then you made rules anger

  • and some harsh sort of physical action.

  • That is-- that's some kind of anger or wrathful sort

  • of mental attitude is actually positive

  • because that motivated by compassion.

  • So when we talk these emotions, the emotion--

  • tells us different emotions interrelated.

  • So, we cannot say desire wrong.

  • We cannot say egoistic attitude wrong.

  • We cannot say anger is bad.

  • So we have to analyze difference of nature, different category.

  • So, we need more study about our inner world,

  • the mental world, people.

  • So every school say, study geography from this up to there,

  • how many kilometers-- if you go by car, how many hours?

  • Important, but equally more important, we can discover lot

  • of complications there.

  • Studying more about this nature is very essential,

  • directed religion without dangerous life.

  • >> So therefore, I usually describe Buddhism tea pots.

  • Buddhist signs or in other words signs

  • which come from Buddhist texts.

  • Then, philosophy which come from Buddhist songs,

  • then Buddhist religion.

  • So Buddhist religion meant for Buddhist.

  • But signs and concept which come

  • from Buddhist literature is something universal,

  • something academic subject.

  • So we already are planning some sort of--

  • particular sort of textbook, collected modern signs

  • and Ancient-- Asian signs or Buddha signs

  • about mind, about particles.

  • Then different concept from-- as an ancient non-Buddhist thought

  • or Buddhist thought and modern like--

  • including like button dresses sort

  • of the thought of philosophy.

  • There's no philosophy from Greek.

  • So we're already making some-- textbook.

  • So eventually, we'll translate in English

  • and some other language, so maybe useful.

  • So then, Buddhist information can enrich our knowledge

  • about inner signs.

  • Good-- ness.

  • >> From the right please.

  • >> Hello. So, you mentioned envisioning world

  • where someday all the people of the earth would be unified,

  • what are your thoughts on spreading the ideal--

  • the Buddhist ideals of compassion and tolerance

  • as a means to accomplish that goal?

  • [ Foreign Language ]

  • >> I always sort of believe different religious tradition is

  • really helpful for a variety of people.

  • So simply, one religion cannot satisfy variety of people

  • so we need different religions-- religious faith.

  • And then the subject compassion, these,

  • are at all major religion,

  • as I mentioned it before, is the same.

  • Now here a problem.

  • One time in Argentina

  • on our meeting including some scientists

  • and some religious leader, one scientist--

  • one Chilean scientist--

  • physicist, I was told she was the teacher

  • of late Varela-- Francisco--

  • >> Francisco Varela, yeah.

  • >> So he once told in our gathering, he's scientist,

  • physicist but if he developed attachment regarding his own--

  • >> Field.

  • >> Scientific subject-- field, it is wrong.

  • At that time, I learned.

  • I really sort of felt, "Oh it is very true.

  • I'm Buddhist.

  • If I have too much attachment towards Buddhism, it's wrong."

  • Then I cannot see the value of other tradition.

  • So that's a problem.

  • The fundamentalist thinking is a lack of knowledge

  • of others' faith because too much attachment

  • with your own faith.

  • That I think we have to remove.

  • Otherwise, these learned traditions must be preserved

  • and not necessarily-- I mean not Buddhism alone is

  • to have some special sort of message, no.

  • All religion have the same message.

  • Now important-- one time in Germany,

  • I think when still 2 parts of Germany there,

  • the West Germans, one minister.

  • We casual talk-- I say, one meeting-- one public meeting,

  • before that, we casual talk something.

  • And I asked whether there is secular ethics

  • without religion, I ask him.

  • He say, no.

  • Ethics-- moral ethics must base on religious faith.

  • [ Pause ]

  • >> And one time, my late,

  • greatest special friend almost spiritual comrade,

  • the late Pope of John Paul VI--

  • >> Second.

  • >> Second.

  • He-- of course, since the beginning, he'd become pope,

  • I had sort of audience,

  • then several occasion, you see, a meeting.

  • Then also, he initiated-- assisted meeting, wonderful.

  • I really respect and know each other very well.

  • So one day, I developed some courage

  • to ask him even the moral ethics must base

  • on religious faith or not.

  • He didn't give an answer.

  • [Laughter] But his sort of, Lieutenant, one cardinal.

  • One cardinal said, "Oh yes, must be--

  • must base on religious faith."

  • Now, that's a problem now.

  • That's a problem.

  • There are millions of nonbeliever understand it.

  • These also human being.

  • These people also want happy life

  • but since they have no interest about any religion,

  • so they also neglect completely about these values, compassion,

  • forgiveness, these things.

  • In fact, some of them consider compassion is something signs

  • of weakness, totally wrong.

  • Lack of awareness and full of ignorance,

  • misunderstanding like that.

  • So therefore, in order to reach these nonbelievers,

  • we must develop traditional approach.

  • That's secular way.

  • I always tell secular way.

  • The secularism often is

  • to get the impression disrespect tradition, just totally wrong.

  • According to Indian constitution,

  • secularism means respect all religions.

  • Mahatma Gandhi himself in his daily prayer, Muslim prayer,

  • Hindu prayer, Christian prayer, many prayer together,

  • and he himself very religious minded.

  • And also the-- I think one great sort of lawyer,

  • the first Indian President, Rajendra Prasad,

  • very religious minded.

  • But these people produce sec--

  • constitution based on secularism.

  • So secularism according Indian sort of understanding,

  • not at all disrespect, but rather respect all religion.

  • But in the meantime, no sort of particular religion.

  • No preference to-- on particular religion.

  • So that I think very, very good.

  • And also the non-- the secularism according Indians--

  • the definition, the secularism also respect nonbeliever.

  • So therefore, I'm trying to make clear to audience the--

  • this basic ethics-- moral ethics which we'll learn

  • or which we develop from birth, biological effect.

  • It's not included with religion.

  • So therefore, these ethics itself--

  • >> Secular values.

  • >> Secular sort of value.

  • The method to promote this also should be secular way,

  • without attaching religion, that I think we really need.

  • This is no contradiction with religious faith.

  • All major religion have importance

  • of love and compassion.

  • So using different reasons-- so that I think we need.

  • And now here like in Europe and some other country, also the--

  • in public school, the teaching

  • of religion sometimes with civil--

  • >> Problematic.

  • >> Problematic.

  • So we must invent without touching religion but education

  • for secular ethics that's I think very necessary,

  • so some of my friend actually is working in this field.

  • So, if you have question, it seems as if in order

  • to build happy world and thus,

  • near the 7 billion human being should become Buddhist.

  • [Laughter] No.

  • That's unrealistic, unnecessary.

  • Next question?

  • >> We only have five minutes left, so I'm gonna need

  • to take a last question please, from the left hand.

  • Microphone.

  • >> Thank you, Your Holiness,

  • you've stated your opposition to the death penalty.

  • What is your best argument against the death penalty

  • and what advice do you have for us,

  • who are fighting to end this practice?

  • [ Foreign Language ]

  • [ Pause ]

  • >>So--

  • [ Pause ]

  • >> I think two reasons.

  • Those people who carry death sentence is--

  • they believe death sentence can be preventive measure

  • in the future [Foreign Language].

  • >> Form of a deterrence.

  • >> But death seems to be failed.

  • Look China, the maximum death sentence there

  • but the corruption and negative things, I think increasing.

  • [Laughter] So not much deterrence then another thing

  • just revenge.

  • [ Foreign Language ]

  • >> For the proponents of death penalty, one argument is

  • that deterrence argument which doesn't seem to work.

  • The second argument is the retribution

  • because the person there has done an unjust deed

  • and he or she must pay.

  • >> Both the reasons look as if not satisfactory reason--

  • the first as I mentioned earlier.

  • I think if we analyze those country no longer death

  • sentence, not necessarily do more crime,

  • more criminal, I don't think.

  • So similarly as I mentioned earlier, those country

  • which still practice death sentence not necessarily

  • lesser problem.

  • Then--

  • [ Pause ]

  • >> The [Foreign Language] was--

  • I think more effective thing is put

  • in [Foreign Language], life prison.

  • >> Yeah, life prison.

  • >> And they are also not just rejected from the society

  • and commoner prisoner not that way, give them-- opportunities.

  • Give them some kind of sense they still belong

  • to the society.

  • And in the prisoner--

  • in the prison, should have some Indian jail.

  • Some concerns of the official provided some spiritual sorrow--

  • informations and also some meditation.

  • I think in America also, in Europe also,

  • I heard that there are some people, visit prison

  • and talk prisoners and given them some kind of--

  • love and kindness.

  • So that really, I think effective method

  • to change the person.

  • Today, criminal person, through training, through transformation

  • of their mind eventually can be very useful person

  • and that's the way because of the--

  • [ Foreign Language ]

  • .

  • >> That's a more effective way of deterrence

  • >> Then-- [Foreign Language].

  • >> As for retribution.

  • >> That--

  • [ Pause ]

  • >> Then one occasion in India--

  • of course unfortunately India still using death sentence, ha.

  • So one occasion, I expressed the--

  • as far as potential of the crimes including myself,

  • everyone have potential, same potential, anger, hatred,

  • ignorance, everybody had that.

  • So, as far as potential is concerned, everybody--

  • have to go candidate for death sentence.

  • [Laughter] Then as far as action is concerned,

  • even this criminal people also can change.

  • So that's my reason, my argument.

  • Then, in human society, just is very important.

  • War, this big hero actually big murderer but we prison them

  • and poor person, sometimes [inaudible] take one's life,

  • that we call murder and put in prison,

  • sometimes in death sentence that also--

  • >> Unfair.

  • >> Unfair and all these people from childhood,

  • the same human being, same sort of compassion to person.

  • That's my argument.

  • [ Foreign Language ]

  • >> That I usually feel,

  • then further reason usually investigate, I don't know.

  • [Laughter] I appreciate your work.

  • [ Foreign Language ]

  • >> I think several years ago, Amnesty International is

  • to start some movement abolishing death sentence,

  • I'm one of the signatory.

  • So like that, we have to work.

  • We have to work, then--

  • >> Your Holiness, we began the week here at Stanford

  • with a showing of a film Compassion Rising

  • that showed your meeting in 1968 with the Roman Catholic Monk,

  • Thomas Marden and that was more than 40 years ago now.

  • You have been teaching not only within your own tradition

  • but across traditions and around the world,

  • you have been our great spiritual teacher.

  • We are very grateful for that and we hope you will continue

  • to teach for decades and we look forward to seeing you back

  • at Stanford again soon.

  • Thank you very much.

  • >> Thank you.

  • [ Applause ]

  • >> For more, please visit as at stanford.edu.

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