Kindness, Clarity, and Insight

Kindness, Clarity, and Insight


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This beloved classic brings together in one volume all the major themes of the Dalai Lama’s teachings. Drawn from the lectures he gave during his first three visits to North America, the book covers the core subject matter of Tibetan Buddhism, as presented for the first time to an English-speaking audience. The chapters are arranged developmentally from simple to complex topics, which include the luminous nature of the mind, the four noble truths, karma, the common goals of the world’s religions, meditation, deities, and selflessness. Central to all these teachings is the necessity of compassion—which the Dalai Lama says is “the essence of religion” and “the most precious thing there is.”

Product Details

ISBN-13: 9781559394031
Publisher: Shambhala
Publication date: 01/08/2013
Pages: 262
Sales rank: 536,210
Product dimensions: 5.68(w) x 8.32(h) x 0.68(d)

About the Author

His Holiness the Fourteenth Dalai Lama is considered the foremost Buddhist leader of our time. The exiled spiritual head of the Tibetan people, he is a Nobel Peace Laureate, a Congressional Gold Medal recipient, and a remarkable teacher and scholar who has authored over one hundred books.

Read an Excerpt

Chapter One


Constitution Hall

Introduction by Congressman Charles G. Rose

This is a holy instant for all Americans. Speaking on behalf of my colleagues in Congress who are joining to welcome His Holiness to Capitol Hill tomorrow I want to thank you for coming tonight to Constitution Hall. I thank you because the United States Government is enriched by this visit.

    I have read about the Buddhist concepts of karma and dharma. I even reviewed the 227 rules that Buddhist monks must follow, and then I realized how much I have to learn. But I came to the conclusion that what it is all about is self-awareness. Enlightenment starts within the individual. And if America is to cope with its current dilemmas, it must reach a higher level of consciousness than the level at which our problems were created. The belief of Tibetan Buddhism in the evolution of the individual is harmonious with the desire of a growing number of our citizens for spiritual growth to reach a higher consciousness. People involved with spiritual belief too often renounce politics and ordinary life. What His Holiness teaches is that one aspect of life connects with every other. Political solutions are linked directly with spiritual growth, and that is why this visit is so timely for America. The message of Tibetan Buddhism is entirely consistent with our Jewish and Christian heritage. The visionary humanism of His Holiness may even help us to find a more authentic expression of the religions with which we are familiar. All the world's religions lead along the samepath.

    This visit comes appropriately within a month of the arrival of another great spiritual leader, His Holiness, the Pope of the Roman Catholic faith. We in Washington are grateful to receive these visits and to heed the insights of those conversant with this wisdom, a wisdom to which politicians aspire but seldom achieve. The Dalai Lama encourages people to think more for themselves, and that is essential for our nation and our world. His Holiness has nourished the seed of Buddhism which is growing in the United States, but America's reverence for such ideals is not new. The American poet Henry Thoreau spoke of love of Jesus Christ and love of the Buddha, but said that love was the main thing.

    Our nation has been involved in the tragic wars of Asia. But the time has now come when we are well-advised to involve ourselves in a better understanding of the great peaceful teachings of Asia such as Tibetan Buddhism, and let us seek paths of love and consciousness and personal transformation. His Holiness is a guide to enlightenment; we respect his quiet strength, a spiritual power that cannot be suppressed even if lands are occupied and temples are closed and prayers are suppressed. History has taught that oppression is transformed by faith and that oppressors eventually get what they resist.

    We meet in this hall which honors the Constitution of the United States. I remind you of the first amendment to the Constitution which states that the "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof." Tonight we celebrate the free exercise of religion, in this instance, the Buddhism of Tibet, in this historic hall. We do so by welcoming the distinguished spiritual and temporal leader of Tibet, His Holiness the Dalai Lama. It is my great honor to introduce to this group of his friends and followers His Holiness.

His Holiness the Dalai Lama's Talk

In one way—in material terms—this present generation has reached a high level of development. Yet at the same time, we human beings are facing many problems. Some are due to external events or causes, such as natural disasters. These we cannot avoid. However, many problems are created by our own mental defects; we suffer due to an internal lack. I call these problems unnecessary ones, for if we adopt a right mental attitude, these man-made problems need not arise.

    Often they are due to differences in ideology, and unfortunately different religious faiths are also sometimes involved. Hence it is very important that we have a right attitude. There are many different philosophies, but what is of basic importance is compassion, love for others, concern for others' suffering, and reduction of selfishness. I feel that compassionate thought is the most precious thing there is. It is something that only we human beings can develop. And if we have a good heart, a warm heart, warm feelings, we will be happy and satisfied ourselves, and our friends will experience a friendly and peaceful atmosphere as well. This can be experienced nation to nation, country to country, continent to continent.

    The basic principle is compassion, love for others. Underlying all is the valid feeling of "I", and on a conventional level, there is an I— "I want this," "I do not want that." We experience this feeling naturally, and naturally we want happiness— "I want happiness," "I do not want suffering." Not only is it natural, it is right. It needs no further justification; it is a natural feeling validated simply by the fact that we naturally and correctly want happiness and do not want suffering.

    Based on that feeling, we have the right to obtain happiness and the right to get rid of suffering. Further, just as I myself have this feeling and this right, so others equally have the same feeling and the same right. The difference is that when you say "I", you are speaking of just one single person, one soul. Others are limitless. Thus, one should visualize the following: On one side imagine your own I which so far has just concentrated on selfish aims. On the other side imagine others—limitless, infinite beings. You yourself are a third person, in the middle, looking at those on either side. As far as the feeling of wanting happiness and not wanting suffering, the two sides are equal, absolutely the same. Also with regard to the right to obtain happiness they are exactly the same. However, no matter how important the selfishly motivated person is, he or she is only one single person; no matter how poor the others are, they are limitless, infinite. The unbiased third person naturally can see that the many are more important than the one. Through this, we can experience, can feel, that the majority—the other limitless beings—are more important than the single person "I".

    Thus, the question is: Should everyone be used for my attainment of happiness, or should I be used to gain happiness for others? If I am used for these infinite beings, it is right. If others are used for this single I, it is absolutely wrong. Even if you can use these others, you will not be happy, whereas if this one single one contributes, serves as much as he or she can, that is a source of great joy. It is in terms of this attitude that real compassion and love for others can be developed.

    Compassion which is based on such reasoning and feelings can be extended even to one's enemies. Our ordinary sense of love and compassion is actually very much involved with attachment. For your own wife or husband, your parents, your children, you have a feeling of compassion and love. But because it is in fact related with attachment, it cannot include your enemies. Again it is centered on a selfish motivation—because these are my mother, my father, my children, I love them. In contrast to this is a clear recognition of the importance and rights of others. If compassion is developed from that viewpoint, it will reach even to enemies.

    In order to develop such a motivation of compassion, we must have tolerance, patience. In the practice of tolerance, one's enemy is the best teacher. Your enemy can teach you tolerance whereas your teacher or parents cannot. Thus from this viewpoint, an enemy is actually very helpful—the best of friends, the best of teachers.

    In my own experience, the period of greatest gain in knowledge and experience is the most difficult period in one's life. If you go along in an easy way, with everything okay, you feel everything is just fine. Then one day when you encounter problems, you feel depressed and hopeless. Through a difficult period you can learn, you can develop inner strength, determination, and courage to face the problem. Who gives you this chance? Your enemy.

    This does not mean that you obey or bow down to your enemy. In fact, sometimes, according to the enemy's attitude, you may have to react strongly—but, deep down, calmness and compassion must not be lost. This is possible. Some people may think, "Now the Dalai Lama is talking nonsense," but I am not. If you practice this, if you test it in your own experience, you can feel it yourself.

    The development of love and compassion is basic, and I usually say that this is a main message of religion. When we speak of religion, we need not refer to deeper philosophical issues. Compassion is the real essence of religion. If you try to implement, to practice, compassion, then as a Buddhist, even if you do not place much emphasis on the Buddha, it is all right. For a Christian, if you try to practice this love, there is no need for much emphasis on other philosophical matters. I say this in a friendly way. The important thing is that in your daily life you practice the essential things, and on that level there is hardly any difference between Buddhism, Christianity, or any other religion. All religions emphasize betterment, improving human beings, a sense of brotherhood and sisterhood, love—these things are common. Thus, if you consider the essence of religion, there is not much difference.

    I myself feel and also tell other Buddhists that the question of nirvana will come later. There is not much hurry. But if in day to day life you lead a good life, honestly, with love, with compassion, with less selfishness, then automatically it will lead to nirvana. Opposite to this, if we talk about nirvana, talk about philosophy, but do not bother much about day to day practice, then you may reach a strange nirvana but will not reach the correct nirvana because your daily practice is nothing.

    We must implement these good teachings in daily life. Whether you believe in God or not does not matter so much, whether you believe in Buddha or not does not matter so much; as a Buddhist, whether you believe in reincarnation or not does not matter so much. You must lead a good life. And a good life does not mean just good food, good clothes, good shelter. These are not sufficient. A good motivation is what is needed: compassion, without dogmatism, without complicated philosophy; just understanding that others are human brothers and sisters and respecting their rights and human dignity. That we humans can help each other is one of our unique human capacities. We must share in other peoples' suffering; even if you cannot help with money, to show concern, to give moral support and express sympathy are themselves valuable. This is what should be the basis of activities; whether one calls it religion or not does not matter.

    In the current world atmosphere, some people may think that religion is for those who remain in remote places and is not much needed in the areas of business or politics. My answer to this is "No!" For, as I have just said, in my simple religion, love is the key motivation. Except for certain minor ones, all actions—all larger and deliberate actions—come with motivation. In politics, if you have a good motivation and with that motivation seek to better human society, such a politician is a right and honest politician. Politics itself is not bad. We say, "Dirty politics," but this is not right. Politics is necessary as an instrument to solve human problems, the problems of human society. It itself is not bad; it is necessary. However, if politics are practiced by bad persons, out of cunning and lacking the right motivation, then of course it becomes bad.

    This is true not only of politics but in all areas, including religion—if I speak of religion with a bad motivation, that preaching becomes bad. But you cannot say religion is bad; you cannot say, "Dirty religion."

    Thus motivation is very important, and thus my simple religion is love, respect for others, honesty: teachings that cover not only religion but also the fields of politics, economics, business, science, law, medicine—everywhere. With proper motivation these can help humanity; without it they go the other way. Without good motivation, science and technology, instead of helping, bring more fear and threaten global destruction. Compassionate thought is very important for humankind.

    At the present moment, if you look more deeply into society, you see that people are not as happy as might first seem. For example, when I first land in a new country, everything is very beautiful. When I meet new people, everything is very nice, no complaints at all. But then day by day I listen, I hear peoples' problems, and it is clear that everywhere there are many problems. Deep down there is unrest. Due to this inner feeling of unrest, people feel isolated, they get depressed, have mental uneasiness, mental suffering. This is the general atmosphere. Real justice and honesty are impossible within cunning feelings. Wanting to benefit others but deep down having a selfish motivation is again impossible. If you talk about peace, love, justice, etc., but then when things are actually affecting you, forget all about them and, if necessary, suppress others or even make war, this is a clear sign that something is lacking.

    This troubled atmosphere is our current reality. It is very bad, but it is reality. People may feel that the opposite of this, the internal transformation about which I have been speaking, is merely idealistic and not related with our situation here on earth. My feeling, however, is that if this present atmosphere in which everything depends on money and power and there is not much concern about the real value of love continues, if human society loses the value of justice, the value of compassion, the value of honesty, we will in the next generation or farther in the future face greater difficulties and more suffering. Thus, although to bring about inner change is difficult, it is absolutely worthwhile to try. This is my firm belief. What is important is that we try our best. Whether we succeed or not is a different question. Even if we could not achieve what we seek within this life, it is all right; at least we will have made the attempt to form a better human society on the basis of love—true love—and less selfishness.

    The people who deal daily with current problems must focus on the immediate problem but at the same time must look at the long-term effect on humankind, on human society. For example, basically, your whole physical body must be healthy and strong, for, with a basis of good health, you will not experience small illnesses or, even if you do, can within a short period easily be cured. Human society is similar. If we concentrate one hundred percent in the "realistic way" on short-term benefits, on a temporary-benefits-basis, that is like being sick today and taking a pill. If at the same time there is more thought and more discussion about the long-term future of humankind, this is like building a healthy body. It is necessary to combine temporary and long-term handling of problems.

    For the last several years I have been looking at the world's problems, including our own problem, the Tibetan situation. I have been thinking about this and meeting with persons from different fields and different countries. Basically all are the same. I come from the East; most of you here are Westerners. If I look at you superficially, we are different, and if I put my emphasis on that level, we grow more distant. If I look on you as my own kind, as human beings like myself, with one nose, two eyes, and so forth, then automatically that distance is gone. We are the same human flesh. I want happiness; you also want happiness. From that mutual recognition we can build respect and real trust for each other. From that can come cooperation and harmony, and from that we can stop many problems.

    In this world at the present moment, not just nation to nation, but continent to continent we are heavily dependent upon each other. Hence it is essential that there be true cooperation with good motivation. Then we can solve many problems. Good relations, heart to heart, human to human, are very important and very necessary. Everything depends upon good motivation.

What People are Saying About This

From the Publisher

“Though he is one of the most erudite scholars of one of the most cerebral of all the world’s philosophies, he has a gift for reducing his doctrine to a core of lucid practicality crystallized in the title of this book, Kindness, Clarity, and Insight. ‘My true religion,’ he has said, ‘is kindness.’”—Time 

“Gives the most comprehensive picture of contemporary Tibetan Buddhism.”—San Francisco Chronicle

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