We cannot hope to die peacefully if our lives have been full of violence, or if our minds have mostly been agitated by emotions like anger, attachment, or fear. So if we wish to die well, we must learn how to live well: Hoping for a peaceful death, we must cultivate peace in our mind, and in our way of life.
In some cases, in order to protect global issues some sacrifice for national interest is worth it in the long run. Global warming, these things, they suffer everybody.
The future will be in the hands of those of you who belong to the 21st century. You have the opportunity and responsibility to build a better humanity. This means developing warm-heartednes s in this very life, here and now. So, do whatever work you do, but ask yourselves now and then, 'How can I contribute to human beings being happier and more peaceful?'
Because my main concern is the Tibetan Buddhist culture, not just political independence, I cannot seek self-rule for central Tibet and exclude the 4 million Tibetans in our two eastern provinces of Amdo and Kham.
There is no way to escape death, it is just like trying to escape by four great mountains touching sky. There is no escape from these four mountains of birth, old age, sickness and death.
Anger is the real destroyer of our good human qualities; an enemy with a weapon cannot destroy these qualities, but anger can. Anger is our real enemy.
unless the direction of science is guided by a consciously ethical motivation, especially compassion, its effects may fail to bring benefit. They may indeed cause great harm.
What is the relationship between spirituality and ethical practice? Since love and compassion and similar qualities all, by definition, presume some level of concern for others' well-being, they presume ethical restraint. We cannot be loving and compassionate unless at the same time we curb our own harmful impulses and desires.
Our world and our lives have become increasingly interdependent, so when our neighbour is harmed, it affects us too. Therefore we have to abandon outdated notions of 'them' and 'us' and think of our world much more in terms of a great 'US', a greater human family.
Everyone wants a happy life without difficulties or suffering. We create many of the problems we face. No one intentionally creates problems, but we tend to be slaves to powerful emotions like anger, hatred and attachment that are based on misconceived projections about people and things. We need to find ways of reducing these emotions by eliminating the ignorance that underlies them and applying opposing forces.
If one's life is simple, contentment has to come. Simplicity is extremely important for happiness. Having few desires, feeling satisfied with what you have, is very vital: satisfaction with just enough food, clothing, and shelter to protect yourself from the elements.
Samsara - our conditioned existence in the perpetual cycle of habitual tendencies and nirvana - genuine freedom from such an existence- are nothing but different manifestations of a basic continuum. So this continuity of consciousness us always present. This is the meaning of tantra.
As human beings we have the same experience of destructive and constructive emotions. We also have a human mind capable of developing wisdom. We all have the same Buddha nature.