14th Dalai Lama

Tenzin Gyatso
The 14th Dalai Lama
Reign	17 November 1950 – present
Predecessor	Thubten Gyatso
Prime Ministers	See list Lukhangwa Lobsang Tashi Jangsa Tsang Zurkhang Ngawang Gelek Shenkha Gurmey Topgyal Garang Lobsang Rigzin Kunling Woeser Gyaltso Wangue Dorji Juchen Thupten Namgyal Kelsang Yeshi Gyalo Thondup Tenzin Tethong Sonam Topgyal Lobsang Tenzin Lobsang Sangay
Tibetan	བསྟན་འཛིན་རྒྱ་མཚོ།
Wylie	bstan 'dzin rgya mtsho
Pronunciation	[tɛ̃ ́tsĩ càtsʰo]
THDL	Tendzin Gyatso
Father	Choekyong Tsering
Mother	Diki Tsering
Born	(1935-07-06) 6 July 1935 Taktser, Qinghai
Signature

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The 14th Dalai Lama /ˈdɑːlaɪ ˈlɑːmə/ (religious name: Tenzin Gyatso, shortened from Jetsun Jamphel Ngawang Lobsang Yeshe Tenzin Gyatso, born Lhamo Thondup,^{[lower-alpha 1]} 6 July 1935) is the current Dalai Lama.^[1] Dalai Lamas are important monks of the Gelug school, the newest school of Tibetan Buddhism^[2] which is nominally headed by the Ganden Tripas. The 14th Dalai Lama received the Nobel Peace Prize in 1989, and is known for his advocacy for Tibetans worldwide and his lifelong interest in modern science.

The 14th Dalai Lama was born in Taktser village (administratively in Qinghai province, Republic of China), Amdo, Tibet,^[3] and was selected as the tulku of the 13th Dalai Lama in 1937 and formally recognized as the 14th Dalai Lama at a public declaration near the town of Bumchen in 1939.^[4] His enthronement ceremony as the Dalai Lama was held in Lhasa on February 22, 1940, and he eventually assumed full temporal (political) power over Tibet on 17 November 1950, at the age of 15, after China's invasion of Tibet.^[4] The Gelug school's government administered an area roughly corresponding to the Tibet Autonomous Region just as the nascent People's Republic of China wished to assert central control over it.

During the 1959 Tibetan uprising, the Dalai Lama fled to India, where he currently lives as a political refugee. He has since traveled the world, advocating for the welfare of Tibetans, teaching Tibetan Buddhism, investigating the interface between Buddhism and science and talking about the importance of compassion as the source of a happy life. Around the world, institutions face pressure from China not to accept him. Various governments have likewise been pressured to not meet the Dalai Lama: In South Africa, he was denied a visa for Desmond Tutu's birthday celebrations,^[5] Australia's Prime Minister refused to meet with him,^[6] and ministers in the United Kingdom were also pressured to not meet with him.^[7]

The policy of the Dalai Lama, from his "Strasbourg Statement" made in 1988 until he retired from the Central Tibetan Administration in March 2011 ^[8] was that he did not seek sovereignty for Tibet, but would accept Tibet as a genuine autonomous region within the People's Republic of China.^[9] A few weeks before his announcement of retirement as the political titular head, the Dalai Lama's nephew, Jigme Norbu, was killed in near St. Augustine, Florida by a hit and run driver whose car and occupants were misidentified by a Flagler County Sheriff's deputy before the driver was released without further questions.^{[10] [11]} Norbu was nearing his completion of a walk in sections down the American east coast to raise awareness of Tibet's struggle for independence.

The Dalai Lama has spoken about the environment, economics, women's rights, non-violence, interfaith dialogue, physics, astronomy, Buddhism and science, cognitive neuroscience, reproductive health, and sexuality, along with various Mahayana and Vajrayana topics.

Early life and background

Lhamo Döndrub (or Thondup) was born on 6 July 1935 to a farming and horse trading family in the small hamlet of Taktser,^{[lower-alpha 2]} at the edges of the traditional Tibetan region of Amdo, which was politically part of the Chinese province of Qinghai.^[12][16] His family was of Monguor extraction.^[17] His mother, Diki Tsering, gave birth to him on a straw mat in the cowshed behind the house.^[18] He was one of seven siblings to survive childhood. The eldest was his sister Tsering Dolma, eighteen years older. His eldest brother, Thupten Jigme Norbu, had been recognised at the age of eight as the reincarnation of the high Lama Taktser Rinpoche. His sister, Jetsun Pema, spent most of her adult life on the Tibetan Children's Villages project. The Dalai Lama's first language was, in his own words, "a broken Xining language which was (a dialect of) the Chinese language" as his family did not speak the Tibetan language.^[19][20][21]

Following signs and visions, three search teams were sent out, to the north-east, the east and the south-east, to locate the new incarnation when the boy who was to become the 14th was about two years old.^[22] Sir Basil Gould, British delegate to Lhasa in 1936, related his account of the north-eastern team to Sir Charles Bell, former British resident in Lhasa and friend of the 13th Dalai Lama. Amongst other omens, the head of the embalmed body of the thirteenth Dalai Lama, at first facing south-east, had mysteriously turned to face the north-east, indicating, it was interpreted, the direction in which his successor would be found. The Regent, Reting Rinpoche, shortly afterwards had a vision at the sacred lake of Lhamo La-tso indicating Amdo as the region to search. This vision also indicated a large monastery with a gilded roof and turquoise tiles, and a twisting path from it to a hill to the east, opposite which stood a small house with distinctive eaves. This team, led by Kewtsang Rinpoche, went first to meet the Panchen Lama, who had been stuck in Jyekundo, in northern Kham.^[22] The Panchen Lama had been investigating births of unusual children in the area ever since the death of the 13th.^[23] He gave Kewtsang the names of three boys whom he had discovered and identified as candidates. Within a year the Panchen Lama had died. Two of his three candidates were eliminated and the third, a 'fearless' child, the most promising, was from Taktser village, which, as in the vision, was on a hill, at the end of a trail leading to Takster from the great Kumbum Monastery with its gilded, turquoise roof. There they found a house, as described in the vision, the house where Lhamo Dhondup lived.^[22][23]

According to the 14th Dalai Lama, at the time the village of Taktser stood right on the "real border" between the region of Amdo and China.^[24] When the team visited, posing as pilgrims, its leader, a Sera Lama, pretended to be the servant and sat separately in the kitchen. He held an old rosary that had belonged to the 13th Dalai Lama and the boy Lhamo Dhondup, aged two, approached and asked for it. The monk said “if you know who I am, you can have it.” The child said “Sera Lama, Sera Lama” and spoke with him in a Lhasa accent, in a language the boy's mother could not understand. The next time the party returned to the house, they revealed their real purpose and asked permission to subject the boy to certain tests. One test consisted of showing him various pairs of objects, one of which had belonged to the 13th Dalai Lama and one which had not. In every case he unhesitatingly chose the Dalai Lama's own objects and rejected the others.^[25] It was reported that he had correctly identified all the items owned by the previous Dalai Lama, exclaiming, "It's mine! It's mine!"^[26][27] Thus, it was the Panchen Lama who first discovered and identified the 14th Dalai Lama.

From 1936 the Hui 'Ma Clique' Muslim warlord Ma Bufang ruled Qinghai as its governor under the nominal authority of the Republic of China central government.^[28][29] In the 1930s, Ma Bufang had seized this north-east corner of Amdo in the name of Chiang Kai-Shek's weak government and incorporated it into the Chinese province of Qinghai.^[30] Before going to Takster, Kewtsang had gone to Ma Bufang to pay his respects.^[23] When Ma Bufang heard a candidate had been found in Takster, he had the family brought to him in Xining.^[31] He first demanded proof that the boy was the Dalai Lama but the Lhasa government, though informed by Kewtsang that this was the one, told Kewtsang to say he had to go to Lhasa for further tests with other candidates. They knew that if he was declared to be the Dalai Lama, the Chinese government would insist on sending a large army escort with him, which would then stay in Lhasa and refuse to budge.^[32] Ma Bufang, together with Kumbum Monastery, then refused to allow him to depart unless he was declared to be the Dalai Lama, but withdrew this demand in return for 100,000 Chinese dollars ransom in silver to be shared amongst them, to let them go to Lhasa.^[32][33] Kewtsang managed to raise this but the family was only allowed to move from Xining to Kumbum, then a further demand was made for another 330,000 dollars ransom; a hundred thousand each for government officials, the commander-in-chief and Kumbum Monastery, twenty thousand for the escort and only ten thousand for Ma Bufang himself, he said.^[34]

Two years of diplomatic wrangling followed before it was accepted by Lhasa that the ransom had to be paid to avoid the Chinese getting involved and escorting him to Lhasa with a large army,^[35] meanwhile the boy was kept at Kumbum where two of his brothers were already studying as monks and recognised incarnate lamas.^[36] Payment of 300,000 silver dollars was then advanced by Muslim traders en route to Mecca in a large caravan via Lhasa. They paid Ma Bufang on behalf of the Tibetan government against promissory notes to be redeemed, with interest, in Lhasa.^[36][37] The 20,000 dollar fee for an escort was dropped, since the Muslim merchants invited them to join their caravan for protection; Ma Bufang sent 20 of his soldiers with them and was paid from both sides since the Chinese government granted him another 50,000 dollars for the expenses of the journey. Furthermore, the Indian government helped the Tibetans raise the ransom funds by affording them import concessions.^[37]

Thus released from Kumbum, on 21 July 1939 the party travelled across Tibet in an epic journey to Lhasa in the large Muslim caravan with Lhamo Thondup, now 4 years old, riding with his brother Lobsang in a special palanquin carried by two mules, two years after being discovered. As soon as they were out of Ma Bufang’s area, he was officially declared to be the 14th Dalai Lama by the Central Government and after ten weeks of travel he arrived in Lhasa to great acclaim on 8 October 1939.^[38]

Lhamo Thondup was recognised formally as the reincarnated Dalai Lama and renamed Jetsun Jamphel Ngawang Lobsang Yeshe Tenzin Gyatso (Holy Lord, Gentle Glory, Compassionate, Defender of the Faith, Ocean of Wisdom) although he was not formally enthroned as the Dalai Lama until the age of 15; instead, the regent acted as the head of the Kashag until that time. Tibetan Buddhists normally refer to him as Yishin Norbu (Wish-Fulfilling Gem), Kyabgon (Saviour), or just Kundun (Presence). His devotees, as well as much of the Western world, often call him His Holiness the Dalai Lama, the style employed on the Dalai Lama's website.

According to the Dalai Lama, he had a succession of tutors in Tibet including Reting Rinpoche, Tathag Rinpoche, Ling Rinpoche and lastly Trijang Rinpoche, who became junior tutor when he was nineteen.^[39] At the age of 11 he met the Austrian mountaineer Heinrich Harrer, who became his videographer and tutor about the world outside Lhasa. The two remained friends until Harrer's death in 2006.^[40]

In 1959, at the age of 23, he took his final examination at Lhasa's Jokhang Temple during the annual Monlam or Prayer Festival. He passed with honours and was awarded the Lharampa degree, the highest-level geshe degree, roughly equivalent to a doctorate in Buddhist philosophy.^[41][42]

Life as the Dalai Lama

Historically the Dalai Lamas or their regents held political and religious influence over all or most of the Tibetan plateau from Lhasa with varying degrees of autonomy. This began with the 5th Dalai Lama’s rule in 1642 and lasted until the 1950s (except for 1705-1750), during which period they headed the Tibetan government or Ganden Phodrang. Until 1912 however, when the 13th Dalai Lama declared the complete independence of Tibet, their rule was generally subject to patronage and protection of firstly Mongol kings (1642-1720) and then the Manchu-led Qing dynasty (1720-1912).^[43] In 1939, at the age of four, the present Dalai Lama was taken in a procession of lamas to Lhasa. The Dalai Lama's childhood was then spent between the Potala Palace and Norbulingka, his summer residence, both of which are now UNESCO World Heritage Sites.

China asserts that the Kuomintang government ratified the 14th Dalai Lama and that a Kuomintang representative, General Wu Zhongxin, presided over the ceremony. It cites a ratification order dated February 1940 and a documentary film of the ceremony.^[44] According to Tsering Shakya, Wu Zhongxin along with other foreign representatives was present at the ceremony, but there is no evidence that he presided over it.^[45] He also wrote:

On 8 July 1949, the Kashag [Tibetan Parliament] called Chen Xizhang, the acting director of the Mongolian and Tibetan Affairs Commission office in Lhasa. He was informed that the Tibetan Government had decided to expel all Chinese connected with the Nationalist Government. Fearing that the Chinese might organize protests in the streets of Lhasa, the Kashag imposed a curfew until all the Chinese had left. This they did on 14, 17 and 20 July 1949. At the same time the Tibetan Government sent a telegram to General Chiang Kai-shek and to President Li Zongren informing them of the decision.^[46]

The British Representative Sir Basil Gould was also at the ceremony and also bore witness to the falsity of the Chinese claim to have presided over it. He criticised the Chinese account as follows:

The report was issued in the Chinese Press that Mr Wu had escorted the Dalai Lama to his throne and announced his installation, that the Dalai Lama had returned thanks, and prostrated himself in token of his gratitude. Every one of these Chinese claims was false. Mr Wu was merely a passive spectator. He did no more than present a ceremonial scarf, as was done by the others, including the British Representative. But the Chinese have the ear of the world, and can later refer to their press records and present an account of historical events that is wholly untrue. Tibet has no newspapers, either in English or Tibetan, and has therefore no means of exposing these falshoods.^[47]

Chiang Kai Shek ordered Ma Bufang to put his Muslim soldiers on alert for an invasion of Tibet in 1942.^[48] Ma Bufang complied, and moved several thousand troops to the border with Tibet.^[49] Chiang also threatened the Tibetans with aerial bombardment if they worked with the Japanese. Ma Bufang attacked the Tibetan Buddhist Tsang monastery in 1941.^[50] He also constantly attacked the Labrang monastery.^[51]

In October 1950 the army of the People's Republic of China marched to the edge of the Dalai Lama's territory and sent a delegation after defeating a legion of the Tibetan army in warlord-controlled Kham. On 17 November 1950, at the age of 15, the 14th Dalai Lama was enthroned formally as the temporal ruler of Tibet.

Cooperation and conflicts with the People's Republic of China

The Dalai Lama's formal rule was brief. He sent a delegation to Beijing, which ratified the Seventeen Point Agreement for the Peaceful Liberation of Tibet.^[52][53] He worked with the Chinese government: in September 1954, together with the 10th Panchen Lama he went to the Chinese capital to meet Mao Zedong and attend the first session of the National People's Congress as a delegate, primarily discussing China's constitution.^[54][55] On 27 September 1954, the Dalai Lama was selected as a Vice Chairman of the Standing Committee of the National People's Congress,^[56][57] a post he officially held until 1964.^[58]

In 1956, on a trip to India to celebrate the Buddha's Birthday, the Dalai Lama asked the Prime Minister of India, Jawaharlal Nehru, if he would allow him political asylum should he choose to stay. Nehru discouraged this as a provocation against peace, and reminded him of the Indian Government's non-interventionist stance agreed upon with its 1954 treaty with China.^[42] The CIA, with the Korean War only recently over, offered the Dalai Lama assistance. In 1956, a large rebellion broke out in eastern Kham, an ethnically Tibetan region in Sichuan province. To support the rebels, the CIA launched a covert action campaign against the Communist Chinese. A secret military training camp for the Khampa guerrillas was established at Camp Hale near Leadville, Colorado, in the U.S.^[59] The guerrillas attacked Communist forces in Amdo and Kham but were gradually pushed into Central Tibet.

Exile to India

At the outset of the 1959 Tibetan uprising, fearing for his life, the Dalai Lama and his retinue fled Tibet with the help of the CIA's Special Activities Division,^[60] crossing into India on 30 March 1959, reaching Tezpur in Assam on 18 April.^[61] Some time later he set up the Government of Tibet in Exile in Dharamshala, India,^[62] which is often referred to as "Little Lhasa". After the founding of the government in exile he re-established the approximately 80,000 Tibetan refugees who followed him into exile in agricultural settlements.^[41] He created a Tibetan educational system in order to teach the Tibetan children the language, history, religion, and culture. The Tibetan Institute of Performing Arts was established^[41] in 1959 and the Central Institute of Higher Tibetan Studies^[41] became the primary university for Tibetans in India in 1967. He supported the refounding of 200 monasteries and nunneries in an attempt to preserve Tibetan Buddhist teachings and the Tibetan way of life.

The Dalai Lama appealed to the United Nations on the rights of Tibetans. This appeal resulted in three resolutions adopted by the General Assembly in 1959, 1961, and 1965,^[41] all before the People's Republic was allowed representation at the United Nations.^[63] The resolutions called on China to respect the human rights of Tibetans.^[41] In 1963, he promulgated a democratic constitution which is based upon the Universal Declaration of Human Rights, creating an elected parliament and an administration to champion his cause. In 1970, he opened the Library of Tibetan Works and Archives in Dharamshala which houses over 80,000 manuscripts and important knowledge resources related to Tibetan history, politics and culture. It is considered one of the most important institutions for Tibetology in the world.^[64]

International advocacy

At the Congressional Human Rights Caucus in 1987 in Washington, D.C., the Dalai Lama gave a speech outlining his ideas for the future status of Tibet. The plan called for Tibet to become a democratic "zone of peace" without nuclear weapons, and with support for human rights, that barred the entry of Han Chinese. The plan would come to be known as the "Strasbourg proposal", because the Dalai Lama expanded on the plan at Strasbourg on 15 June 1988. There, he proposed the creation of a self-governing Tibet "in association with the People's Republic of China." This would have been pursued by negotiations with the PRC government, but the plan was rejected by the Tibetan Government-in-Exile in 1991. The Dalai Lama has indicated that he wishes to return to Tibet only if the People's Republic of China agrees not to make any precondition for his return.^[65] In the 1970s, the then-Paramount leader Deng Xiaoping set China's sole return requirement to the Dalai Lama as that he "must [come back] as a Chinese citizen... that is, patriotism".^[66]

The Dalai Lama celebrated his seventieth birthday on 6 July 2005. About 10,000 Tibetan refugees, monks and foreign tourists gathered outside his home. Patriarch Alexius II of the Russian Orthodox Church alleged positive relations with Buddhists. However, later that year, the Russian state prevented the Dalai Lama from fulfilling an invitation to the traditionally Buddhist republic of Kalmykia.^[67] Then President of the Republic of China (Taiwan), Chen Shui-bian, attended an evening celebrating the Dalai Lama's birthday at the Chiang Kai-shek Memorial Hall in Taipei.^[68] In October 2008 in Japan, the Dalai Lama addressed the 2008 Tibetan violence that had erupted and that the Chinese government accused him of fomenting. He responded that he had "lost faith" in efforts to negotiate with the Chinese government, and that it was "up to the Tibetan people" to decide what to do.^[69]

Taiwanese aborigines protested against the Dalai Lama during his visit to Taiwan after Typhoon Morakot and denounced it as politically motivated.^{[70][71][72][73]}

The Dalai Lama is an advocate for a world free of nuclear weapons, and currently serves on the Advisory Council of the Nuclear Age Peace Foundation.

Teaching activities, public talks

Giving public talks for non-Buddhist audiences and interviews and teaching Buddhism to large public audiences all over the world, as well as to private groups at his residence in India, appears to be the Dalai Lama's main activity.^[74] Despite becoming 80 years old in 2015 he maintains a busy international lectures and teaching schedule.^[74] His public talks and teachings are usually webcast live in multiple languages, via an inviting organisation's website, or on the Dalai Lama's own website. Scores of his past teaching videos can be viewed there, as well as public talks, conferences, interviews, dialogues and panel discussions.^[75]

The Dalai Lama's best known teaching subject is the Kalachakra tantra which, as of 2014, he had conferred a total of 33 times,^[76] most often in India's upper Himalayan regions but also in western venues like Madison Square Garden in New York, Los Angeles, Washington DC, Barcelona, Graz, Sydney and Toronto.^[77] The Kalachakra (Wheel of Time) is one of the most complex teachings of Buddhism, sometimes taking two weeks to confer, and he often confers it on very large audiences, up to 200,000 students and disciples at a time.^[77][78]

The Dalai Lama is the author of numerous books on Buddhism,^[79] many of them on general Buddhist subjects but also including books on particular topics like Dzogchen,^[80] a Nyingma practice.

He frequently accepts requests from students to visit various countries world-wide in order to give teachings to large Buddhist audiences, teachings that are usually based on classical Buddhist texts and commentaries,^[81] and most often those written by the 17 pandits or great masters of the Nalanda tradition, such as Nagarjuna,^[82][83] Kamalashila,^[84][85] Shantideva,^[86] Atisha,^[87] Ayradeva^[88] and so on.

The Dalai Lama refers to himself as a follower of these Nalanda masters,^[89] in fact he often asserts that 'Tibetan Buddhism' is based on the Buddhist tradition of Nalanda monastery in ancient India,^[90] since the texts written by those 17 Nalanda pandits or masters, to whom he has composed a poem of invocation,^[91] were brought to Tibet and translated into Tibetan when Buddhism was first established there and have remained central to the teachings of Tibetan Buddhism ever since.^[92]

As examples of other teachings, in London in 1984 he was invited to give teachings on the Twelve Links of Dependent Arising, and on Dzogchen, which he gave at Camden Town Hall; in 1988 he was in London once more to give a series of lectures on Tibetan Buddhism in general, called 'A Survey of the Paths of Tibetan Buddhism'.^[93] Again in London in 1996 he taught the Four Noble Truths, the basis and foundation of Buddhism accepted by all Buddhists, at the combined invitation of 27 different Buddhist organisations of all schools and traditions belonging to the Network of Buddhist Organisations UK.^[94]

In India, the Dalai Lama gives religious teachings and talks in Dharamsala^[87] and numerous other locations including the monasteries in the Tibetan refugee settlements,^[81] in response to specific requests from Tibetan monastic institutions, Indian academic, religious and business associations, groups of students and individual/private/lay devotees.^[95] In India, no fees are charged to attend these teachings since costs are covered by requesting sponsors.^[81] When he travels abroad to give teachings there is usually a ticket fee calculated by the inviting organization to cover the costs involved^[81] and any surplus is normally to be donated to recognised charities.^[96]

On his frequent tours of India, Asia and the west he is also often invited to give, alongside his Buddhist teachings, public talks for non-Buddhist audiences.^[97] His talks and teaching activities in the U.S., for example, have included the following: on his April 2008 U.S. tour, he gave lectures at the University of Michigan, Ann Arbor, at Rutgers University (New Jersey) and Colgate University (New York)^[98] Later in July, the Dalai Lama gave a public lecture and conducted a series of teachings at Lehigh University (Pennsylvania).^[99] On May 8, 2011, the University of Minnesota bestowed upon him their highest award, an Honorary Doctor of Letters.^[100] and during a return trip to Minnesota on March 2, 2014, he spoke at Macalester College which awarded him an honorary Doctor of Humane Letters degree.^[101]

Dozens of videos of recorded webcasts of the Dalai Lama's public talks on general subjects for non-Buddhists like peace, happiness and compassion, modern ethics, the environment, economic and social issues, gender, the empowerment of women and so forth can be viewed in his office's archive.^[102]

Interfaith dialogue

The Dalai Lama met Pope Paul VI at the Vatican in 1973. He met Pope John Paul II in 1980, 1982, 1986, 1988, 1990, and 2003. In 1990, he met a delegation of Jewish teachers in Dharamshala for an extensive interfaith dialogue.^[103] He has since visited Israel three times, and in 2006 met the Chief Rabbi of Israel. In 2006, he met Pope Benedict XVI privately. He has met the Archbishop of Canterbury, Dr. Robert Runcie, and other leaders of the Anglican Church in London, Gordon B. Hinckley, who at the time was the president of The Church of Jesus Christ of Latter-day Saints (Mormons), as well as senior Eastern Orthodox Church, Muslim, Hindu, Jewish, and Sikh officials. The Dalai Lama is also currently a member of the Board of World Religious Leaders as part of The Elijah Interfaith Institute^[104] and participated in the Third Meeting of the Board of World Religious Leaders in Amritsar, India, on 26 November 2007 to discuss the topic of Love and Forgiveness.^[105]

On 6 January 2009, the Dalai Lama inaugurated an interfaith "World Religions-Dialogue and Symphony" conference at Gujarat's Mahuva which was convened by the Hindu preacher Morari Bapu. This conference explored "ways and means to deal with the discord among major religions", according to Morari Bapu.^[106][107]

On 12 May 2010 the Dalai Lama, joined by a panel of select scholars, officially launched the Common Ground Project,^[108] in Bloomington, Indiana (USA),^[109] which was planned by himself and Prince Ghazi bin Muhammad of Jordan during several years of personal conversations. The project is based on the book Common Ground between Islam and Buddhism.^[110]

Interest in science, and Mind and Life Institute

The Dalai Lama’s lifelong interest in science^[111][112] and technology^[113] dates from his childhood in Lhasa, Tibet, when he was fascinated by mechanical objects like clocks, watches, telescopes, film projectors, clockwork soldiers^[113] and motor cars,^[114] and loved to repair, disassemble and reassemble them.^[111] Once, observing the moon through a telescope as a child, he realised it was a crater-pocked lump of rock and not a heavenly body emitting its own light as Tibetan cosmologists had taught him.^[111] He has also said that had he not been brought up as a monk he would probably have been an engineer.^[115] On his first trip to the west in 1973 he asked to visit Cambridge University’s astrophysics department in the UK and he sought out renowned scientists such as Sir Karl Popper, David Bohm and Carl Friedrich von Weizsäcker,^[114] who taught him the basics of science.

The Dalai Lama sees important common ground between science and Buddhism in having the same approach to challenge dogma on the basis of empirical evidence that comes from observation and analysis of phenomena.^[116]

His growing wish to develop meaningful scientific dialogue to explore the Buddhism and science interface led to invitations for him to attend relevant conferences on his visits to the west, including the Alpbach Symposia on Consciousness in 1983 where he met and had discussions with the late Chilean neuroscientist Francisco J. Varela.^[114] Also in 1983, the American social entrepreneur and innovator Adam Engle,^[117] who had become aware of the Dalai Lama's deep interest in science, was already considering the idea of facilitating for him a serious dialogue with a selection of appropriate scientists.^[118] In 1984 Engle formally offered to the Dalai Lama's office to organise a week-long, formal dialogue for him with a suitable team of scientists, provided that the Dalai Lama would wish to fully participate in such a dialogue.^[119] Within 48 hours the Dalai Lama confirmed to Engle that he was "truly interested in participating in something substantial about science" so Engle proceeded with launching the project.^[119] Francisco Varela, having heard about Engle's proposal, then called him to tell him of his earlier discussions with the Dalai Lama and to offer his scientific collaboration to the project.^[119] Engle accepted, and Varela assisted him to assemble his team of six specialist scientists for the first 'Mind and Life' dialogue on the cognitive sciences,^[120] which was eventually held with the Dalai Lama at his residence in Dharamsala in 1987.^[114][119] This five-day event was so successful that at the end the Dalai Lama told Engle he would very much like to repeat it again in the future.^[121] Engle then started work on arranging a second dialogue, this time with neuroscientists in California, and the discussions from the first event were edited and published as Mind and Life's first book, “Gentle Bridges: Conversations with the Dalai Lama on the Sciences of Mind”.^[122]

As Mind and Life Institute's remit expanded, Engle formalised the organisation as a non-profit foundation after the third dialogue, held in 1990, which initiated the undertaking of neurobiological research programmes in the U.S.A. under scientific conditions.^[121] Over the ensuing decades, as of 2014 at least 28 dialogues between the Dalai Lama and panels of various world-renowned scientists have followed, held in various countries and covering diverse themes, from the nature of consciousness to cosmology and from quantum mechanics to the neuroplasticity of the brain.^[123] Sponsors and partners in these dialogues have included the Massachusetts Institute of Technology,^[124] Johns Hopkins University,^[125] the Mayo Clinic^[126] and Zurich University.^[127]

Apart from time spent teaching Buddhism and fulfilling responsibilities to his Tibetan followers, the Dalai Lama has probably spent, and continues to spend, more of his time and resources investigating the interface between Buddhism and science through the ongoing series of Mind and Life dialogues and its spin-offs than on any other single activity.^[113] As the Institute's Cofounder and the Honorary Chairman he has personally presided over and participated in all its dialogues, which continue to expand world-wide.^[128]

These activities have given rise to dozens of DVD sets of the dialogues and books he has authored on them such as ‘Ethics for the New Millennium’ and ‘The Universe in a Single Atom’, as well as scientific papers and university research programmes.^[129] On the Tibetan and Buddhist side, science subjects have been added to the curriculum for Tibetan monastic educational institutions and scholarship.^[130] On the western side, university and research progammes initiated by these dialogues and funded with millions of dollars in grants from the Dalai Lama Trust include the Emory-Tibet Partnership,^[131] Stanford School of Medicine’s Centre for Compassion and Altruism Research and Education (CCARES)^[132] and the Centre for Investigating Healthy Minds,^[133] amongst others.

In particular, the Mind and Life Education Humanities & Social Sciences intitiatives have been instrumental in developing the emerging field of Contemplative Science, by researching, for example, the effects of contemplative practice on the human brain, behaviour and biology.^[129]

In his 2005 book The Universe in a Single Atom and elsewhere, and to mark his commitment to scientific truth and its ultimate ascendancy over religious belief, unusually for a major religious leader the Dalai Lama advises his Buddhist followers: “If scientific analysis were conclusively to demonstrate certain claims in Buddhism to be false, then we must accept the findings of science and abandon those claims.”^[134] He has also cited examples of archaic Buddhist ideas he has abandoned himself on this basis.^[111][135]

These activities have even had an impact in the Chinese capital. In 2013 an 'academic dialogue' with a Chinese scientist, a Tibetan 'living Buddha' and a Professor of Religion took place in Beijing. Entitled "High-end dialogue: ancient Buddhism and modern science" it addressed the same considerations that interest the Dalai Lama, described as 'discussing about the similarities between Buddhism and modern science'.^[136]

Social stances

Abortion

The Dalai Lama has shown a nuanced position on abortion. He explained that, from the perspective of the Buddhist precepts, abortion is an act of killing.^[137] He has also clarified that in certain cases abortion could be considered ethically acceptable "if the unborn child will be retarded or if the birth will create serious problems for the parent", which could only be determined on a case-by-case basis.^[138]

Democracy, non-violence, religious harmony, and Tibet's relationship with India

The Dalai Lama says that he is active in spreading India's message of non-violence and religious harmony throughout the world. "I am the messenger of India's ancient thoughts the world over." He has said that democracy has deep roots in India. He says he considers India the master and Tibet its disciple, as great scholars like Nagarjuna went from Nalanda to Tibet to preach Buddhism in the eighth century. He has noted that millions of people lost their lives in violence and the economies of many countries were ruined due to conflicts in the 20th century. "Let the 21st century be a century of tolerance and dialogue."^[139]

In 1993, the Dalai Lama attended the World Conference on Human Rights and made a speech titled "Human Rights and Universal Responsibility".^[140]

In 2001, he answered the question of a girl in a Seattle school by saying that it is permissible to shoot someone with a gun in self-defense if that person was "trying to kill you," and he emphasized that the shot should not be fatal.^[141]

In April 2013, the Dalai Lama openly criticised Buddhist monks' attacks on Muslims in Myanmar "Buddha always teaches us about forgiveness, tolerance, compassion. If from one corner of your mind, some emotion makes you want to hit, or want to kill, then please remember Buddha's faith. We are followers of Buddha." He said that "All problems must be solved through dialogue, through talk. The use of violence is outdated, and never solves problems."^[142] In May 2013, He said "Really, killing people in the name of religion is unthinkable, very sad."^[143]

Diet and animal welfare

“People think of animals as if they were vegetables, and that is not right. We have to change the way people think about animals. I encourage the Tibetan people and all people to move toward a vegetarian diet that doesn’t cause suffering.”

— Dalai Lama^[144]

The Dalai Lama advocates compassion for animals and frequently urges people to try vegetarianism or at least reduce their consumption of meat. In Tibet, where historically meat was the most common food, most monks historically have been omnivores, including the Dalai Lamas. The Fourteenth Dalai Lama was raised in a meat-eating family but converted to vegetarianism after arriving in India, where vegetables are much more easily available. He spent many years as a vegetarian, but after contracting hepatitis in India and suffering from weakness, his doctors ordered him to eat meat on alternating days, which he did for several years. He tried switching back to a vegetarian diet, but once again returned to limited consumption of meat. This attracted public attention when, during a visit to the White House, he was offered a vegetarian menu but declined by replying, as he is known to do on occasion when dining in the company of non-vegetarians, "I'm a Tibetan monk, not a vegetarian".^[145] His own home kitchen, however, is completely vegetarian.^[146]

Economics

The Dalai Lama has referred to himself as a Marxist and has articulated criticisms of capitalism.^{[147][148][149]}

"I am not only a socialist but also a bit leftist, a communist. In terms of social economy theory, I am a Marxist. I think I am farther to the left than the Chinese leaders. [Bursts out laughing.] They are capitalists."^[147]

He reports hearing of communism when he was very young, but only in the context of the destruction of Communist Mongolia. It was only when he went on his trip to Beijing that he learned about Marxist theory from his interpreter Baba Phuntsog Wangyal.^[150] At that time, he reports, "I was so attracted to Marxism, I even expressed my wish to become a Communist Party member", citing his favorite concepts of self-sufficiency and equal distribution of wealth. He does not believe that China implemented "true Marxist policy",^[151] and thinks the historical communist states such as the Soviet Union "were far more concerned with their narrow national interests than with the Workers' International".^[152] Moreover, he believes one flaw of historically "Marxist regimes" is that they place too much emphasis on destroying the ruling class, and not enough on compassion.^[152] Despite this, he finds Marxism superior to capitalism, believing the latter is only concerned with "how to make profits", whereas the former has "moral ethics".^[153] Stating in 1993:

"Of all the modern economic theories, the economic system of Marxism is founded on moral principles, while capitalism is concerned only with gain and profitability. Marxism is concerned with the distribution of wealth on an equal basis and the equitable utilisation of the means of production. It is also concerned with the fate of the working classes—that is, the majority—as well as with the fate of those who are underprivileged and in need, and Marxism cares about the victims of minority-imposed exploitation. For those reasons the system appeals to me, and it seems fair. I just recently read an article in a paper where His Holiness the Pope also pointed out some positive aspects of Marxism."^[148][152]

Environment

The Dalai Lama is outspoken in his concerns about environmental problems, frequently giving public talks on themes related to the environment. He has pointed out that many rivers in Asia originate in Tibet, and that the melting of Himalayan glaciers could affect the countries in which the rivers flow.^[154] He acknowledged official Chinese laws against deforestation in Tibet, but lamented they can be ignored due to possible corruption.^[155] He was quoted as saying "ecology should be part of our daily life";^[156] personally, he takes showers instead of baths, and turns lights off when he leaves a room.^[154] Around 2005, he started campaigning for wildlife conservation, including by issuing a religious ruling against wearing tiger and leopard skins as garments.^[157][158] The Dalai Lama supports the anti-whaling position in the whaling controversy, but has criticized the activities of groups such as the Sea Shepherd Conservation Society (which carries out acts of what it calls aggressive non-violence against property).^[159] Before the 2009 United Nations Climate Change Conference, he urged national leaders to put aside domestic concerns and take collective action against climate change.^[160]

Sexuality

A monk since childhood, the Dalai Lama has said that sex offers fleeting satisfaction and leads to trouble later, while chastity offers a better life and "more independence, more freedom".^[161] He has observed that problems arising from conjugal life sometimes even lead to suicide or murder.^[162] He has asserted that all religions have the same view about adultery.^[163]

In his discussions of the traditional Buddhist view on appropriate sexual behavior, he explains the concept of "right organ in the right object at the right time," which historically has been interpreted as indicating that oral, manual and anal sex (both homosexual and heterosexual) are not appropriate in Buddhism or for Buddhists, yet he also says that in modern times all common, consensual sexual practices that do not cause harm to others are ethically acceptable and that society should not discriminate against lesbians and gay men and should accept and respect them from a secular point of view.^[164] In a 1994 interview with OUT Magazine, the Dalai Lama clarified his personal opinion on the matter by saying, "If someone comes to me and asks whether homosexuality is okay or not, I will ask 'What is your companion's opinion?' If you both agree, then I think I would say, 'If two males or two females voluntarily agree to have mutual satisfaction without further implication of harming others, then it is okay.'"^[165] However, when interviewed by Canadian TV news anchor Evan Solomon on CBC News: Sunday about whether or not homosexuality is acceptable in Buddhism, the Dalai Lama responded that "it is sexual misconduct".^[166] This was an echo of an earlier response in a 2004 Vancouver Sun interview when asked about homosexuality in Buddhism, where the Dalai Lama replied "for a Buddhist, the same sex, that is sexual misconduct."^[167]

In his 1996 book Beyond Dogma, he described a traditional Buddhist definition of an appropriate sexual act as follows: "A sexual act is deemed proper when the couples use the organs intended for sexual intercourse and nothing else... Homosexuality, whether it is between men or between women, is not improper in itself. What is improper is the use of organs already defined as inappropriate for sexual contact."^[168] He elaborated in 1997, explaining that the basis of that teaching was unknown to him. He also conveyed his own "willingness to consider the possibility that some of the teachings may be specific to a particular cultural and historic context".^[169]

The Dalai Lama has expressed concern at “reports of violence and discrimination against gay, lesbian, bisexual, and transgender people” and “urges respect, tolerance and the full recognition of human rights for all.”^[170]

Women's rights

On gender equality and sexism, the Dalai Lama proclaimed at the National Civil Rights Museum in Memphis, Tennessee, in 2009: "I call myself a feminist. Isn't that what you call someone who fights for women's rights?"^[171]

He also said that by nature, women are more compassionate "based on their biology and ability to nurture and birth children." He called on women to "lead and create a more compassionate world," citing the good works of nurses and mothers.^[172]

In 2007 he said that the next Dalai Lama could possibly be a woman, remarking "If a woman reveals herself as more useful the lama could very well be reincarnated in this form".^[173] In 2015, he said in a BBC interview that if a female succeeded him, "“that female must be attractive, otherwise it is not much use,” and when asked if he was joking, replied, "No. True!" He followed with a joke about his current success being due to his own appearance.^[174]

Health

In April 2013, at the Culture of Compassion event in Ebrington Square in Derry, Northern Ireland, the Dalai Lama asserted, stressing the importance of peace of mind: "Warm-heartedness is a key factor for healthy individuals, healthy families and healthy communities...Scientists say that a healthy mind is a major factor for a healthy body. If you're serious about your health, think and take most concern for your peace of mind. That's very, very important."^[175]

Retirement and succession plans

On 29 May 2011, the Dalai Lama retired from the Central Tibetan Administration.^[176]

On 24 September 2011, the Dalai Lama issued the following statement concerning his reincarnation:

When I am about ninety I will consult the high Lamas of the Tibetan Buddhist traditions, the Tibetan public, and other concerned people who follow Tibetan Buddhism, and re-evaluate whether the institution of the Dalai Lama should continue or not. On that basis we will take a decision. If it is decided that the reincarnation of the Dalai Lama should continue and there is a need for the Fifteenth Dalai Lama to be recognized, responsibility for doing so will primarily rest on the concerned officers of the Dalai Lama’s Gaden Phodrang Trust. They should consult the various heads of the Tibetan Buddhist traditions and the reliable oath-bound Dharma Protectors who are linked inseparably to the lineage of the Dalai Lamas. They should seek advice and direction from these concerned beings and carry out the procedures of search and recognition in accordance with past tradition. I shall leave clear written instructions about this. Bear in mind that, apart from the reincarnation recognized through such legitimate methods, no recognition or acceptance should be given to a candidate chosen for political ends by anyone, including those in the People’s Republic of China.^[177]

On 3 October 2011, the Dalai Lama repeated his statement in an interview with Canadian CTV News. He added that Chinese laws banning the selection of successors based on reincarnation will not impact his decisions. "Naturally my next life is entirely up to me. No one else. And also this is not a political matter," he said in the interview. The Dalai Lama also added that he was not decided on whether he would reincarnate or if he would be the last Dalai Lama.^[178]

In an interview with the German newspaper Welt am Sonntag published on 7 September 2014 the Dalai Lama stated "the institution of the Dalai Lama has served its purpose", and that "We had a Dalai Lama for almost five centuries. The 14th Dalai Lama now is very popular. Let us then finish with a popular Dalai Lama."^[179]

In response the Chinese government said they would select their own Dalai Lama regardless of his decision.^[180]

Controversies

Shugden controversy

The Dorje Shugden Controversy re-appeared in the Gelug school by the publication of the Yellow Book in 1976, containing stories about wrathful acts of Dorje Shugden against Gelugpas who also practiced Nyingma teachings. In response, the 14th Dalai Lama, a Gelugpa himself and advocate of an "inclusive" approach to the teachings of Tibetan Buddhism,^[181][182] started to speak out against the practice of Dorje Shugden in 1978.^[183]

The controversy has attracted attention in the West because of demonstrations held in 2008 and 2014 by Dorje Shugden practitioners,^[184][185] especially Kelsang Gyatso's New Kadampa Tradition which broke away from the Gelugpa school in 1991.

CIA Tibetan program

In October 1998, the Dalai Lama's administration acknowledged that it received $1.7 million a year in the 1960s from the U.S. government through the Central Intelligence Agency (CIA).^[186] When asked by CIA officer John Kenneth Knaus in 1995 to comment on the CIA Tibetan program, the Dalai Lama replied that though it helped the morale of those resisting the Chinese, "thousands of lives were lost in the resistance" and further, that "the U.S. Government had involved itself in his country's affairs not to help Tibet but only as a Cold War tactic to challenge the Chinese."^[187]

In his autobiography Freedom in Exile, the Dalai Lama criticized the CIA again for supporting the Tibetan independence movement "not because they (the CIA) cared about Tibetan independence, but as part of their worldwide efforts to destabilize all communist governments".^[188]

In 1999, the Dalai Lama said that the CIA Tibetan program had been harmful for Tibet because it was primarily aimed at serving American interests, and "once the American policy toward China changed, they stopped their help."^[189]

Ties to India

The Chinese press has criticized the Dalai Lama for his close ties with India. His 2010 remarks at the International Buddhist Conference in Gujarat saying that he was "Tibetan in appearance, but an Indian in spirituality" and referral to himself as a "son of India" in particular led the People's Daily to opine, "Since the Dalai Lama deems himself an Indian rather than Chinese, then why is he entitled to represent the voice of the Tibetan people?"^[190] Dhundup Gyalpo of the Tibet Sun shot back that Tibetan religion could be traced back to Nalanda in India, and that Tibetans have no connection to Chinese "apart... from a handful of culinary dishes".^[191] The People's Daily stressed the links between Chinese Buddhism and Tibetan Buddhism and accused the Dalai Lama of "betraying southern Tibet to India".^[190] Two years earlier in 2008, the Dalai Lama said for the first time that the territory India claims as part of Arunachal Pradesh is part of India, citing the disputed 1914 Simla Accord.^[192]

Public image

In a May, 2013 a Harris Poll of 7,245 adults across the five largest European countries and the United States, the Dalai Lama was tied with President Barack Obama with the highest levels of popularity, 78%, of all world leaders.^[193] Pope Francis was the only leader that came close to the two of them, and in the USA alone the Dalai Lama topped the poll over Obama by 13 percentage points.

The Dalai Lama's appeal is variously ascribed to his charismatic personality, international fascination with Buddhism, his universalist values, international sympathy for the Tibetans, and western sinophobia.^[194] In the 1990s, many films were released by the American film industry about Tibet, including biopics of the Dalai Lama. This is attributed to both the Dalai Lama's 1989 Nobel Peace Prize as well as to the euphoria following the Fall of Communism. The most notable films, Kundun and Seven Years in Tibet (both released in 1997), portrayed "an idyllic pre-1950 Tibet, with a smiling, soft-spoken Dalai Lama at the helm – a Dalai Lama sworn to non-violence": portrayals the Chinese government decried as ahistorical.^[195]

The Dalai Lama has his own pages on Twitter,^[196] Facebook,^[197] Instagram,^[198] and Google Plus.^[199]

International reception

The Dalai Lama has tried to mobilize international support for Tibetan activities.^[200] The Dalai Lama has been successful in gaining Western support for himself and the cause of greater Tibetan autonomy or independence, including vocal support from numerous Hollywood celebrities, most notably the actors Richard Gere and Steven Seagal, as well as lawmakers from several major countries.^[201]

The 14th Dalai Lama is very good friends with Brian Blessed, they share a passion for boxing and even once sparred.

In the media

The 14th Dalai Lama has appeared in several non-fiction films including:

• The 2014 documentary film Monk with a Camera
• The 2014 film Dalai Lama Awakening
• The 2014 film Compassion in Action
• The 2013 film Bringing Tibet Home
• The 2010 film The Sun Behind the Clouds
• 'The 2008 film Dalai Lama Renaissance

He has been depicted as a character in various other movies and television programs including:

• Kundun, 1997 film directed by Martin Scorsese
• Seven Years in Tibet, 1997 film starring Brad Pitt and David Thewlis
• Klovn "Dalai Lama" Season 1, Episode 4 (2005)
• Red Dwarf episode "Meltdown"" (1991) ^[202]

Awards and honors

The Dalai Lama has received numerous awards over his spiritual and political career.^[203] In 1959, he received the Ramon Magsaysay Award for Community Leadership.^[204]

After the Tiananmen Square protests of 1989, the Norwegian Nobel Committee awarded the Dalai Lama the 1989 Nobel Peace Prize.^[205] The Committee officially gave the prize to the Dalai Lama for "the struggle of the liberation of Tibet and the efforts for a peaceful resolution"^[206] and "in part a tribute to the memory of Mahatma Gandhi"^[207] although the President of the Committee also said that the prize was intended to put pressure on China,^[208] which was reportedly infuriated that the award was given to a separatist.^[205]

In 1994 he received the Freedom Medal from the Roosevelt Institute^[209]

On 28 May 2005, the Dalai Lama received the Christmas Humphreys Award from the Buddhist Society in the United Kingdom. On 22 June 2006, he became one of only six people ever to be recognised with Honorary Citizenship by the Governor General of Canada. In February 2007, the Dalai Lama was named Presidential Distinguished Professor at Emory University in Atlanta, Georgia; it was the first time that he accepted a university appointment.^[210]

The Dalai Lama was a 2007 recipient of the Congressional Gold Medal, the highest civilian award bestowed by American lawmakers.^[211] In 2012, the Dalai Lama was awarded the Templeton Prize.^[212] He later donated the entire prize money to an Indian charity, Save the Children.^[213]

Publications

• Deity Yoga: In Action and Performance Tantras. Ed. Trans. Jeffrey Hopkins. Snow Lion, 1987. ISBN 978-0-93793-850-8
• Tantra in Tibet. Co-authored with Tsong-kha-pa, Jeffrey Hopkins. Snow Lion, 1987. ISBN 978-0-93793-849-2
• The Dalai Lama at Harvard. Ed. Trans. Jeffrey Hopkins. Snow Lion, 1988. ISBN 978-0-93793-871-3
• Freedom in Exile: The Autobiography of the Dalai Lama, London: Little, Brown and Co., 1990, ISBN 978-0-349-10462-1
• The Path to Enlightenment. Ed. Trans. Glenn H. Mullin. Snow Lion, 1994. ISBN 978-1-55939-032-3
• Essential Teachings, North Atlantic Books, 1995, ISBN 1556431929
• The World of Tibetan Buddhism, translated by Geshe Thupten Jinpa, foreword by Richard Gere, Wisdom Publications, 1995, ISBN 0-86171-100-9
• Healing Anger: The Power of Patience from a Buddhist Perspective. Trans. Thupten Jinpa. Ithaca, NY: Snow Lion ISBN 978-1-55939-073-6
• The Gelug/Kagyü Tradition of Mahamudra, co-authored with Alexander Berzin. Ithaca, NY: Snow Lion Publications, 1997, ISBN 978-1-55939-072-9
• The Art of Happiness, co-authored with Howard C. Cutler, M.D., Riverhead Books, 1998, ISBN 978-0-9656682-9-3
• Ethics for the New Millennium, Riverhead Books, 1999, ISBN 978-1-57322-883-1
• Consciousness at the Crossroads. Ed. Zara Houshmand, Robert B. Livingston, B. Alan Wallace. Trans. Thupten Jinpa, B. Alan Wallace. Snow Lion, 1999. ISBN 978-1-55939-127-6
• Ancient Wisdom, Modern World: Ethics for the New Millennium, LIttle, Brown/Abacus Press, 2000, ISBN 978-0-349-11443-9
• Dzogchen: Heart Essence of the Great Perfection, translated by Geshe Thupten Jinpa and Richard Barron, Snow Lion Publications, 2000, ISBN 978-1-55939-219-8
• The Meaning of Life: Buddhist Perspectives on Cause and Effect, Translated by Jeffrey Hopkins, Wisdom Publications, 2000, ISBN 978-0-86171-173-4
• Answers: Discussions with Western Buddhists. Ed. Trans. Jose Cabezon. Snow Lion, 2001. ISBN 978-1-55939-162-7
• The Compassionate Life, Wisdom Publications, 2001, ISBN 978-0-86171-378-3
• Violence and Compassion: Dialogues on Life Today, with Jean-Claude Carriere, Doubleday, 2001, ISBN 978-0-385-50144-6
• Essence of the Heart Sutra: The Dalai Lama's Heart of Wisdom Teachings, edited by Geshe Thupten Jinpa, Wisdom Publications, 2002, ISBN 978-0-86171-284-7
• The Pocket Dalai Lama. Ed. Mary Craig. Shambhala Pocket Classics, 2002. ISBN 978-1-59030-001-5
• The Buddhism of Tibet. Ed. Trans. Jeffrey Hopkins, Anne C. Klein. Snow Lion, 2002. ISBN 978-1-55939-185-6
• The Art of Happiness at Work, co-authored with Howard C. Cutler, M.D., Riverhead, 2003, ISBN 978-1-59448-054-6
• Stages of Meditation (commentary on the Bhāvanākrama). Trans. Ven. Geshe Lobsang Jordhen Losang Choephel Ganchenpa, Jeremy Russell. Snow Lion, 2003. ISBN 978-1-55939-197-9
• Der Weg des Herzens. Gewaltlosigkeit und Dialog zwischen den Religionen (The Path of the Heart: Non-violence and the Dialogue among Religions), co-authored with Eugen Drewermann, PhD, Patmos Verlag, 2003, ISBN 978-3-491-69078-3
• The Path to Bliss. Ed. Trans. Thupten Jinpa, Christine Cox. Snow Lion, 2003. ISBN 978-1-55939-190-0
• The Wisdom of Forgiveness: Intimate Conversations and Journeys, coauthored with Victor Chan, Riverbed Books, 2004, ISBN 978-1-57322-277-8
• The New Physics and Cosmology: Dialogues with the Dalai Lama, edited by Arthur Zajonc, with contributions by David Finkelstein, George Greenstein, Piet Hut, Tu Wei-ming, Anton Zeilinger, B. Alan Wallace and Thupten Jinpa, Oxford University Press, 2004, ISBN 978-0-19-515994-3
• Dzogchen: The Heart Essence of the Great Perfection. Ed. Patrick Gaffney. Trans. Thupten Jinpa, Richard Barron (Chokyi Nyima). Snow Lion, 2004. ISBN 978-1-55939-219-8
• Lighting the Way. Snow Lion, 2005. ISBN 978-1-55939-228-0
• The Universe in a Single Atom: The Convergence of Science and Spirituality, Morgan Road Books, 2005, ISBN 978-0-7679-2066-7
• How to Expand Love: Widening the Circle of Loving Relationships, translated and edited by Jeffrey Hopkins, Atria Books, 2005, ISBN 978-0-7432-6968-1
• Living Wisdom with His Holiness the Dalai Lama, with Don Farber, Sounds True, 2006, ISBN 978-1-59179-457-8
• Mind in Comfort and Ease: The Vision of Enlightenment in the Great Perfection. Ed. Patrick Gaffney. Trans. Matthieu Ricard, Richard Barron and Adam Pearcey. Wisdom Publications, 2007, ISBN 978-0-86171-493-3
• The Leader's Way, co-authored with Laurens van den Muyzenberg, Nicholas Brealey Publishing, 2008, ISBN 978-1-85788-511-8
• How to Practice: The Way to a Meaningful Life, translated and edited by Jeffrey Hopkins, ISBN 978-0-7434-5336-3
• Kalachakra Tantra: Rite of Initiation, edited by Jeffrey Hopkins, Wisdom Publications, ISBN 978-0-86171-151-2
• The Good Heart: A Buddhist Perspective on the Teachings of Jesus, translated by Geshe Thupten Jinpa, Wisdom Publications, ISBN 978-0-86171-138-3
• Opening the Eye of New Awareness, Translated by Donald S. Lopez, Jr., Wisdom Publications, ISBN 978-0-86171-155-0
• Imagine All the People: A Conversation with the Dalai Lama on Money, Politics, and Life as it Could Be, Coauthored with Fabien Ouaki, Wisdom Publications, ISBN 978-0-86171-150-5
• An Open Heart, edited by Nicholas Vreeland; Little, Brown; ISBN 978-0-316-98979-4
• Practicing Wisdom: The Perfection of Shantideva's Bodhisattva Way, translated by Geshe Thupten Jinpa, Wisdom Publications, ISBN 978-0-86171-182-6
• Tibetan Portrait: The Power of Compassion, photographs by Phil Borges with sayings by Tenzin Gyatso. ISBN 978-0-8478-1957-7
• The Heart of Compassion: A Practical Approach to a Meaningful Life, Twin Lakes, Wisconsin: Lotus Press, ISBN 978-0-940985-36-0
• My Tibet, co-authored with photographer Galen Rowell, ISBN 978-0-520-08948-8
• Sleeping, Dreaming, and Dying, edited by Francisco Varela, Wisdom Publications, ISBN 978-0-86171-123-9
• How to See Yourself As You Really Are, translated and edited by Jeffrey Hopkins, ISBN 978-0-7432-9045-6
• MindScience: An East-West Dialogue, with contributions by Herbert Benson, Daniel Goleman, Robert Thurman, and Howard Gardner, Wisdom Publications, ISBN 978-0-86171-066-9
• The Power of Buddhism, co-authored with Jean-Claude Carriere, ISBN 978-0-7171-2803-7
• Beyond Religion: Ethics for a Whole World, Mariner Books, 2012, ISBN 054784428X

See also

• Tibetan Buddhism
  • Gelug
    • Dalai Lama
    • Panchen Lama
• History of Tibet (1950–present)
  • Protests and uprisings in Tibet since 1950
  • Central Tibetan Administration
  • Choekyi Gyaltsen, 10th Panchen Lama
• List of rulers of Tibet
• List of peace activists
• Dalai Lama Center for Peace and Education
• Foundation for Universal Responsibility of His Holiness the Dalai Lama

Notes

References

Citations

Sources

External links

• Official website
• Collection of speeches and letters
• H.H. the Fourteenth Dalai Lama Tenzin Gyatso – at Rigpa Wiki
• A film clip "Dalai Lama Greeted By Nehru, Again Blasts Reds, 1959/04/30 (1959)" is available for free download at the Internet Archive
• Photographs of the Dalai Lama's visit to UC Santa Cruz, October 1979 from the UC Santa Cruz Library's Digital Collections
• Appearances on C-SPAN

14th Dalai Lama Dalai Lama Born: 6 July 1935
Buddhist titles
Preceded by Thubten Gyatso	Dalai Lama 1935–present Recognised in 1937; enthroned in 1940	Incumbent Heir: 15th Dalai Lama
Political offices
Preceded by Ngawang Sungrab Thutob Regent	Ruler of Tibet 1950–1959 Part of the People's Republic of China from 1951	Position abolished
New office	Head of State of the Central Tibetan Administration 1959–2012	Succeeded by Lobsang Sangay as Sikyong

Books by the 14th Dalai Lama Ancient Wisdom, Modern World: Ethics for the new Millennium The Art of Happiness Essential Teachings Freedom in Exile: The Autobiography of the Dalai Lama How to See Yourself As You Really Are An Open Heart The Power of Buddhism The Universe in a Single Atom The World of Tibetan Buddhism Beyond Religion: Ethics for a Whole World

Dalai Lamas Gendun Drup Gendun Gyatso Sonam Gyatso Yonten Gyatso Lozang Gyatso Tsangyang Gyatso Kelzang Gyatso Jamphel Gyatso Lungtok Gyatso Tsultrim Gyatso Khedrup Gyatso Trinley Gyatso Thubten Gyatso Tenzin Gyatso List of Dalai Lamas Gelug Yellow Hat sect Ganden Phodrang Potala Palace Norbulingka

CPC Committee Secretaries and Chairmen of Tibet Autonomous Region CPC Committee Secretaries Zhang Guohua Fan Ming Zhang Jingwu Zhang Guohua Ren Rong Yin Fatang Wu Jinghua Hu Jintao Chen Kuiyuan Guo Jinlong Yang Chuantang Zhang Qingli Chen Quanguo Government Chairmen Tenzin Gyatso, 14th Dalai Lama (Preparatory Committee) Choekyi Gyaltsen, 10th Panchen Lama (Preparatory Committee, acting) Ngapoi Ngawang Jigme Zeng Yongya Ren Rong Sanggyai Yexe Ngapoi Ngawang Jigme Doje Cedain Gyaincain Norbu Legqog Qiangba Puncog Padma Choling Losang Jamcan

Vice Chairpersons of the National People's Congress Standing Committee 1st (1954–1959) Soong Ching-ling Lin Boqu Li Jishen Zhang Lan Luo Ronghuan Shen Junru Guo Moruo Huang Yanpei Peng Zhen Li Weihan Chen Shutong Tenzin Gyatso, Dalai Lama Saifuddin Azizi Cheng Qian (alternate) 2nd (1959–1964) Lin Boqu Li Jishen Luo Ronghuan Shen Junru Guo Moruo Huang Yanpei Peng Zhen Li Weihan Chen Shutong Tenzin Gyatso, Dalai Lama (removed from office) Saifuddin Azizi Cheng Qian Choekyi Gyaltsen, Panchen Erdeni (removed from office) He Xiangning Liu Bocheng Lin Feng 3rd (1964–1975) Peng Zhen Liu Bocheng Li Jingquan Kang Sheng Guo Moruo He Xiangning Huang Yanpei Chen Shutong Li Xuefeng Xu Xiangqian Yang Mingxuan Cheng Qian Saifuddin Azizi Lin Feng Liu Ningyi (secretary-general) Zhang Zhizhong Ngapoi Ngawang Jigme Zhou Jianren 4th (1975–1978) Dong Biwu Soong Ching-ling Kang Sheng Liu Bocheng Wu De Wei Guoqing Saifuddin Azizi Guo Moruo Xu Xiangqian Nie Rongzhen Chen Yun Tan Zhenlin Li Jingquan Zhang Dingcheng Cai Chang Ulanhu Ngapoi Ngawang Jigme Zhou Jianren Xu Deheng Hu Juewen Li Suwen Yao Lianwei Deng Yingchao (alternate) 5th (1978–1983) Soong Ching-ling Nie Rongzhen (resigned) Liu Bocheng (resigned) Ulanhu Wu De (resigned) Wei Guoqing Chen Yun Guo Moruo Tan Zhenlin Li Jingquan Zhang Dingcheng (resigned) Cai Chang (resigned) Deng Yingchao Saifuddin Azizi Liao Chengzhi Ji Pengfei (resigned) Ngapoi Ngawang Jigme Zhou Jianren (resigned) Xu Deheng Hu Juewen Peng Zhen Xiao Jinguang (alternate) Zhu Yunshan (alternate) Shi Liang (alternate) Peng Chong (alternate) Xi Zhongxun (alternate) Su Yu (alternate) Yang Shangkun (alternate) Choekyi Gyaltsen, Panchen Erdeni (alternate) Zhu Xuefan (alternate) 6th (1983–1988) Chen Pixian Wei Guoqing Geng Biao Hu Juewen Xu Deheng Peng Chong Wang Renzhong Shi Liang Zhu Xuefan Ngapoi Ngawang Jigme Choekyi Gyaltsen, Panchen Erdeni Saifuddin Azizi Zhou Gucheng Yan Jici Hu Yuzhi Rong Yiren Ye Fei Liao Hansheng Han Xianchu Huang Hua Chu Tunan (supplemental) 7th (1988–1993) Xi Zhongxun Ulanhu Peng Chong Wei Guoqing Zhu Xuefan Ngapoi Ngawang Jigme Choekyi Gyaltsen, Panchen Erdeni Saifuddin Azizi Zhou Gucheng Yan Jici Rong Yiren Ye Fei Liao Hansheng Ni Zhifu Chen Muhua Fei Xiaotong Sun Qimeng Lei Jieqiong Wang Hanbin 8th (1993–1998) Tian Jiyun Wang Hanbin Ni Zhifu Chen Muhua Fei Xiaotong Sun Qimeng Lei Jieqiong Qin Jiwei Li Ximing Wang Bingqian Pagbalha Geleg Namgyai Wang Guangying Cheng Siyuan Lu Jiaxi Bu He Tömür Dawamat Wu Jieping Gan Ku Li Peiyao (killed) 9th (1998–2003) Tian Jiyun Xie Fei Jiang Chunyun Zou Jiahua Pagbalha Geleg Namgyai Wang Guangying Cheng Siyuan Bu He Tömür Dawamat Wu Jieping Peng Peiyun He Luli Zhou Guangzhao Cao Zhi Ding Shisun Cheng Siwei Xu Jialu Jiang Zhenghua Cheng Kejie (removed from office) 10th (2003–2008) Wang Zhaoguo Li Tieying Ismail Amat He Luli Ding Shisun Cheng Siwei Xu Jialu Jiang Zhenghua Gu Xiulian Raidi Sheng Huaren Lu Yongxiang Uyunqimg Han Qide Michael Fu Tieshan 11th (2008–2013) Wang Zhaoguo Lu Yongxiang Uyunqimg Han Qide Hua Jianmin Chen Zhili Zhou Tienong Li Jianguo Ismail Tiliwaldi Jiang Shusheng Chen Changzhi Yan Junqi Sang Guowei 12th (2013–2018) Li Jianguo Wang Shengjun Chen Changzhi Yan Junqi Wang Chen (secretary-general) Shen Yueyue Ji Bingxuan Zhang Ping Qiangba Puncog Arken Imirbaki Wan Exiang Zhang Baowen Chen Zhu

Nobel laureates of the People's Republic of China Peace 14th Dalai Lama (1989) Liu Xiaobo (2010) Literature Mo Yan (2012) Physiology or Medicine Tu Youyou (2015)

Laureates of the Nobel Peace Prize 1901–1925 1901 Henry Dunant / Frédéric Passy 1902 Élie Ducommun / Charles Gobat 1903 Randal Cremer 1904 Institut de Droit International 1905 Bertha von Suttner 1906 Theodore Roosevelt 1907 Ernesto Moneta / Louis Renault 1908 Klas Arnoldson / Fredrik Bajer 1909 A. M. F. Beernaert / Paul Estournelles de Constant 1910 International Peace Bureau 1911 Tobias Asser / Alfred Fried 1912 Elihu Root 1913 Henri La Fontaine 1914 1915 1916 1917 International Committee of the Red Cross 1918 1919 Woodrow Wilson 1920 Léon Bourgeois 1921 Hjalmar Branting / Christian Lange 1922 Fridtjof Nansen 1923 1924 1925 Austen Chamberlain / Charles Dawes 1926–1950 1926 Aristide Briand / Gustav Stresemann 1927 Ferdinand Buisson / Ludwig Quidde 1928 1929 Frank B. Kellogg 1930 Nathan Söderblom 1931 Jane Addams / Nicholas Butler 1932 1933 Norman Angell 1934 Arthur Henderson 1935 Carl von Ossietzky 1936 Carlos Saavedra Lamas 1937 Robert Cecil 1938 Nansen International Office for Refugees 1939 1940 1941 1942 1943 1944 International Committee of the Red Cross 1945 Cordell Hull 1946 Emily Balch / John Mott 1947 Friends Service Council / American Friends Service Committee 1948 1949 John Boyd Orr 1950 Ralph Bunche 1951–1975 1951 Léon Jouhaux 1952 Albert Schweitzer 1953 George Marshall 1954 United Nations High Commissioner for Refugees 1955 1956 1957 Lester B. Pearson 1958 Georges Pire 1959 Philip Noel-Baker 1960 Albert Lutuli 1961 Dag Hammarskjöld 1962 Linus Pauling 1963 International Committee of the Red Cross / League of Red Cross Societies 1964 Martin Luther King, Jr. 1965 UNICEF 1966 1967 1968 René Cassin 1969 International Labour Organization 1970 Norman Borlaug 1971 Willy Brandt 1972 1973 Lê Đức Thọ (declined award) / Henry Kissinger 1974 Seán MacBride / Eisaku Satō 1975 Andrei Sakharov 1976–2000 1976 Betty Williams / Mairead Corrigan 1977 Amnesty International 1978 Anwar Sadat / Menachem Begin 1979 Mother Teresa 1980 Adolfo Pérez Esquivel 1981 United Nations High Commissioner for Refugees 1982 Alva Myrdal / Alfonso García Robles 1983 Lech Wałęsa 1984 Desmond Tutu 1985 International Physicians for the Prevention of Nuclear War 1986 Elie Wiesel 1987 Óscar Arias 1988 UN Peacekeeping Forces 1989 Tenzin Gyatso (14th Dalai Lama) 1990 Mikhail Gorbachev 1991 Aung San Suu Kyi 1992 Rigoberta Menchú 1993 Nelson Mandela / F. W. de Klerk 1994 Shimon Peres / Yitzhak Rabin / Yasser Arafat 1995 Pugwash Conferences / Joseph Rotblat 1996 Carlos Belo / José Ramos-Horta 1997 International Campaign to Ban Landmines / Jody Williams 1998 John Hume / David Trimble 1999 Médecins Sans Frontières 2000 Kim Dae-jung 2001–present 2001 Kofi Annan / United Nations 2002 Jimmy Carter 2003 Shirin Ebadi 2004 Wangari Maathai 2005 International Atomic Energy Agency / Mohamed ElBaradei 2006 Grameen Bank / Muhammad Yunus 2007 Al Gore / Intergovernmental Panel on Climate Change 2008 Martti Ahtisaari 2009 Barack Obama 2010 Liu Xiaobo 2011 Ellen Johnson Sirleaf / Leymah Gbowee / Tawakkol Karman 2012 European Union 2013 Organisation for the Prohibition of Chemical Weapons 2014 Kailash Satyarthi / Malala Yousafzai 2015 Tunisian National Dialogue Quartet

Templeton Prize laureates Mother Teresa (1973) Brother Roger (1974) Sarvepalli Radhakrishnan (1975) Leo Josef Suenens (1976) Chiara Lubich (1977) Thomas F. Torrance (1978) Nikkyō Niwano (1979) Ralph Wendell Burhoe (1980) Cicely Saunders (1981) Billy Graham (1982) Aleksandr Solzhenitsyn (1983) Michael Bourdeaux (1984) Alister Hardy (1985) James I. McCord (1986) Stanley Jaki (1987) Inamullah Khan (1988) Carl Friedrich von Weizsäcker & George MacLeod (1989) Baba Amte & Charles Birch (1990) Immanuel Jakobovits (1991) Kyung-Chik Han (1992) Charles Colson (1993) Michael Novak (1994) Paul Davies (1995) Bill Bright (1996) Pandurang Shastri Athavale (1997) Sigmund Sternberg (1998) Ian Barbour (1999) Freeman Dyson (2000) Arthur Peacocke (2001) John Polkinghorne (2002) Holmes Rolston III (2003) George F. R. Ellis (2004) Charles H. Townes (2005) John D. Barrow (2006) Charles Taylor (2007) Michał Heller (2008) Bernard d'Espagnat (2009) Francisco J. Ayala (2010) Martin Rees (2011) 14th Dalai Lama (2012) Desmond Tutu (2013) Tomáš Halík (2014) Jean Vanier (2015)

Ramon Magsaysay Award recipients   Government Service (1958–2008)  Cambodia Ek Sonn Chan  China Yuan Longping  India C.D. Deshmukh J. M. Lyngdoh  Indonesia Raden Kodijat Ali Sadikin  Japan Hiroshi Kuroki Yukiharu Miki  Laos Keo Viphakone  Malaysia Mohamed Suffian Mohamed Hashim B. C. Shekhar  Pakistan Akhtar Hameed Khan  Philippines Jose Vasquez Aguilar Francisca Reyes-Aquino Hilario Davide, Jr. Grace Padaca Jesse Robredo Jovito R. Salonga Miriam Defensor Santiago Haydee Yorac  Singapore Goh Keng Swee  Thailand Anand Panyarachun Chamlong Srimuang Jon Ungphakorn Phon Sangsingkeo Prawase Wasi Puey Ungpakorn  Taiwan Shih-chu Hsu Kwoh-Ting Li Jiang Menglin   Public Service (1958–2008)  Burma Tee Tee Luce  Ceylon Mary H. Rutnam  China Gao Yaojie Jiang Yanyong Liang Congjie Wu Qing  India Baba Amte Banoo Jehangir Coyaji Manibhai Desai Jayaprakash Narayan V. Shanta  Indonesia H.B. Jassin Teten Masduki  Pakistan Ruth Pfau  Philippines Center for Agriculture and Rural Development Mutually Reinforcing Institutions (CARD MRI)  South Korea Kim Sun-tae Park Won-soon  Spain based in  Philippines Joaquin Villalonga  Thailand Fua Hariphitak Mechai Viravaidya Nilawan Pintong Phra Parnchand Prateep Ungsongtham Hata Sirindhorn Sithiporn Kridakara Sophon Suphapong Therdchai Jivacate Thongbai Thongpao   Community Leadership (1958–2008)  Bangladesh Tahrunessa Abdullah Fazle Hasan Abed Muhammad Yunus Zafrullah Chowdhury Mohammed Yeasin Angela Gomes  Burma Cynthia Maung  India Mandakini Amte & Prakash Amte Mabelle Arole & Rajanikant Arole Pandurang Shastri Athavale Chandi_Prasad_Bhatt Ela Bhatt Vinoba Bhave Aruna Roy Shantha Sinha Rajendra Singh  Japan Fusaye Ichikawa  Laos Sombath Somphone  Malaysia Tunku Abdul Rahman    Nepal Mahabir Pun  Philippines Gawad Kalinga Community Development Foundation Antonio Meloto  Thailand Aree Valyasevi Krasae Chanawongse Prayong Ronnarong  Tibet 14th Dalai Lama   Journalism, Literature, and the Creative Communication Arts (1958–2008)  Bangladesh Matiur Rahman Abdullah Abu Sayeed  Burma Edward Michael Law-Yone  Ceylon or  Sri Lanka Wannakuwatta Amaradeva Tarzie Vittachi  India Mahasweta_Devi Palagummi Sainath Amitabha_Chowdhury  Indonesia Atmakusuma Astraatmadja Mochtar Lubis  Japan Akira Kurosawa Yasuji Hanamori Michiko Ishimure Akio Ishii    Nepal Bharat Koirala  Philippines Eugenia Duran Apostol Sheila Coronel  Thailand Prayoon Chanyavongs  Great Britain based in  Philippines Robert McCulloch Dick   Peace and International Understanding (1958–2008)  China Tang Xiyang  India Mother Teresa Jockin Arputham Laxminarayan Ramdas  Indonesia Ahmad Syafi'i Maarif  Japan Ikuo Hirayama Tetsu Nakamura Saburo Okita Seiei Toyama    Nepal Sanduk Ruit  Pakistan Ibn Abdur Rehman  Philippines Operation Brotherhood Summer Institute of Linguistics William Masterson Harold Ray Watson International Institute of Rural Reconstruction Press Foundation of Asia Asian Institute of Management Corazon Aquino  South Korea Pomnyun Sunim  Thailand Asian Institute of Technology The Royal Project  United States based in  Thailand Genevieve Caulfield   Emergent Leadership (2001–)  Burma Ka Hsaw Wa  China Chen Guangcheng  Cambodia Oung Chanthol  India Sanjiv_Chaturvedi Arvind Kejriwal Nileema Mishra Sandeep Pandey  Indonesia Ambrosius Ruwindrijarto Dita Indah Sari  Philippines Benjamin Abadiano  South Korea Yoon Hye-ran  Sri Lanka Ananda Galappatti  Timor-Leste Aniceto Guterres Lopes  United States based in  Hong Kong Chung To   Uncategorized (2009–)  Bangladesh Syeda Rizwana Hasan A.H.M. Noman Khan  Cambodia Yang Saing Koma Koul Panha  China Fu Qiping Huo Daishan Ma Jun Pan Yue Yu Xiaogang  India Kulandei Francis Harish Hande Deep Joshi  Indonesia Hasanain Juaini Tri Mumpuni  Japan Tadatoshi Akiba  Philippines Alternative Indigenous Development Foundation, Inc. (AIDFI) Christopher Bernido Ma. Victoria Carpio-Bernido Romulo Davide Antonio Oposa Jr.  Taiwan Chen Shu-chu  Thailand Krisana Kraisintu

Authority control WorldCat VIAF: 38242123 LCCN: n80079447 ISNI: 0000 0001 2128 5920 GND: 118523449 SELIBR: 176387 SUDOC: 029077818 BNF: cb12077841c (data) BIBSYS: x90293815 MusicBrainz: 4f3dea40-1b06-4ace-9e19-8844392fa1b0 NLA: 36563331 NDL: 00451263 NKC: jn19981000345 ICCU: IT\ICCU\CFIV\016044 BNE: XX1015812