Today’s prayers took place as part of the ongoing ‘Guru Bum-tsog’, a Hundred Thousand tsog offerings to Guru Padmasambhava, being conducted by the Dhanglob community. This ritual will culminate tomorrow, the tenth day of the Tibetan month. In addition to this collection of prayers, the organizers have repainted the boundary wall of His Holiness’s compound in traditional white and maroon.

In the temple His Holiness was greeted by the Abbot of Ganden Shartsé Monastery, the Abbot of Drepung Gomang Monastery, the Abbot of Gyutö Monastery, the Ganden Tri Rinpoché, the Sharpa Chöjé, the Abbot of Namgyal Monastery, Thomtog Rinpoché, as well as the young reincarnation of Lhagyala Rinpoché. Today, Thomtog Rinpoché was the presiding master conducting the Amitayus Longevity Ritual composed by the Fifth Dalai Lama with the support of an estimated 3500 people. To his right sat the Dorjé Löbpön and to his left the former Dorjé Löbpön of Namgyal Monastery.

At a certain point in the ritual Thomtog Rinpoché took up the Long-Life Arrow, which is wrapped in coloured silk and adorned by a mirror, and waved it in the space before him to indicate the gathering of positive accomplishments. He then gave it to His Holiness who repeated the gesture.

Three monks presented a substantial plate of ‘tsog’ to His Holiness who took and ate a portion before dipping his finger into the proffered nectar and tasting it.

Thomtog Rinpoché, with representatives of the organizers, offered His Holiness a mandala, representations of the body, speech and mind of the Buddha, a Long-Life vase, from which His Holiness took a drop of nectar, and a heap of Long-Life pills, one of which he ate. A set of various coloured ritual cakes associated with longevity were presented to him. Next, trays bearing representations of the eight auspicious symbols, the seven royal emblems and the eight auspicious substances were offered.

The Ganden Throne-Holder, Jetsun Lobsang Dorjee, the Sharpa Chöjé, Jetsun Ngawang Jorden, and representatives of the organizers, separately offered three representations of the body, speech and mind of the Buddha to His Holiness. In the meantime, a recitation of ‘The Melody of the Nectar of Immortality — a Prayer for the Long Life of His Holiness the Fourteenth Dalai Lama, Supreme Victor and Omniscient One’ by Jamyang Khyentse Chökyi Lodrö took place.

A procession consisting of members of the Dhanglob community, which extended to the far end of the temple yard, passed through the temple bearing offerings of statues, scriptures and so forth. The line ended with a Tibetan flag and an elderly man dressed in white. 'The Song of Immortality - The Extensive Prayer for the Long Life of His Holiness the Dalai Lama’ by his two tutors was recited.

Three young men standing at the far-end of the temple performed a contemporary song expressing a wish for His Holiness’s longevity, accompanying themselves on ‘dram-nyen’ and guitar.

Finally, a thanksgiving mandala was offered to His Holiness in gratitude for his accepting the request to live long. Representatives of the organizers approached the throne to receive his blessing, a ‘kata’ and a protective ribbon.

Among the concluding prayers was the ‘Prayer for the Flourishing of the Dharma’ that appears in Atisha’s collected works. However, it is said that he found it in the ‘Essence of the Moon Sutra’. This was followed by the ‘Words of Truth’ and the popular single verse prayer for His Holiness’s long life.

In the heavenly realm of Tibet, surrounded by a chain of snow mountains,
The source of all happiness and help for beings
Is Tenzin Gyatso— Chenrezig in person —
May his life be secure for hundreds of aeons.!

“No doubt your several decades of public service will serve you well in leading Japan at this crucial point in your country’s history when the world is facing great challenges,” he wrote. “Having experienced immense suffering as a result of being attacked with nuclear weapons, Japan has steadfastly taken the lead in its efforts to establish peace in the world. It has been a forthright champion of nuclear disarmament. Especially at times like these when there is such uncertainty and upheaval in many parts of the world, it is vitally important that concerted efforts be made to resolve problems through dialogue and diplomacy.

“In addition to your personal accomplishments, I am pleased to note that in you Japan has elected its first woman prime minister. I believe that women are more compassionate and sensitive to the feelings of others, qualities I first learned from my own loving mother. There is also scientific evidence that when it comes to compassion, women are more sensitive to others’ pain. I am therefore firmly convinced that if more of our leaders were women, the world would be a more understanding, peaceful place.

“May I wish you every success in meeting the challenges and opportunities that lie ahead in strengthening happiness in Japan and the wider world.”

The event was organized by the Mind & Life Institute, Mind & Life Europe and the Dalai Lama Trust. The Secretary of the Trust and Director of the Dalai Lama Library and Archive, Jamphel Lhundrup, introduced the occasion.

This dialogue, he declared, like those that have preceded it over almost forty years, took inspiration from His Holiness’s vision to create a bridge between the wisdom traditions of the East and the discoveries of the West. In 1987, the first meeting of Mind & Life laid the ground-work for what is now a global platform. The Mind & Life Institute has brought together Buddhist scholars and scientists with expertise in neuroscience, physics, cosmology, biology, and contemplative wisdom. A connection has been established between the brain, mind and ethics. The work of the Institute has inspired monks and nuns to include the study of science alongside their traditional curriculum.

Chairman of the Mind & Life Board, Thupten Jinpa, pointed out in his opening remarks that this dialogue was taking place in His Holiness the Dalai Lama’s 90th year, a period designated the Year of Compassion. He suggested that it could be regarded as an offering of practice.

He recalled that the first dialogue was organized by the brilliant Chilean scientist Francisco Varela and entrepreneur Adam Engle. They offered His Holiness a platform on which he could pursue his interest in science by bringing scientists to him. They created an opportunity for two invesigative traditions, Buddhism and science, to get to know each other.

Jinpa mentioned that His Holiness has two major objectives when he engages with scientists. One is to expand the horizons of scientific enquiry itself, to move beyond the material paradigm. He wants to bring into focus the mind side of the story, including lived contemplative experience. Meanwhile, science has developed sophisticated technology to achieve brain imaging which enabled the recognition of neuroplasticity. The Mind & Life Institute has played a huge role in opening up investigations beyond a reductionist understanding of human experience and consciousness.

His Holiness’s second objective is to see how science can serve humanity. He sees having a compassionate motivation as crucial to this.

Thupten Jinpa reported that he was fascinated by His Holiness’s underlying belief that insight could emerge through dialogue — a truly insightful discovery. Often in the West, he said, academic meetings are more like monologues. The scientist presents his or her paper, takes a couple of questions and sits down. Mind & Life imagines clear understanding emerging from collective dialogue. It creates a space to allow people to think collectively, to think aloud together. And the nature of this dialogue is multi-disciplinary.

Thupten Jinpa revealed how happy he was that the theme of this year’s dialogue was ‘Minds, Artificial Intelligence and Ethics’ because how human beings come to coexist with AI is going to be a defining question of our time. He observed that we will have to dig into the deepest, most diverse resources of human knowledge to prevent the terms of the discussion and debate being taken over by loud voices. Humanity’s future is at stake.

He added that he was looking forward to seeing how the “magic” of Mind & Life unfolds in this connection. He conceded his interest in AI, but, lacking access to research, finds himself unable to be sure about what is real and what is hype.

The dialogue unfolded in six two-hour sessions. Panels of four presenters were drawn from the following faculty: Emily M. Bender, University of Washington; Ani Choyang, Jangchub Choeling Nunnery; Molly Crockett, Princeton University; Robert Cummings, University of Mississippi; Marc-Henri Deroche, Kyoto University; Jason Gabriel, Google DeepMind; Shaun Gallagher, University of Memphis; Peter Hershock, East-West Center; Merve Hickok, Center for Al and Digital Policy; Thupten Jinpa, Mind & Life Institute Board Chair; Khangser Rinpoche, Gyuto Monastery; Sasha Luccioni, Hugging Face; Chiara Mascarello, University of Padua; Kate Nave, University of Edinburgh; Anat Perry, Hebrew University of Jerusalem; Geshé Lodoe Sangpo, Gaden Jangtsé Monastery; Murray Shanahan, Imperial College London, Google DeepMind; Luc Steels, University of Brussels; Geshé Thabkhé, Sera Jay Monastery; Marieke van Vugt, University of Groningen.

Each speaker had ten minutes to make their presentation. This was followed by discussion among the members of the panel. Then, after a short break, members of the audience were able to ask questions.

During the final session in the afternoon of Thursday 16th October, Luc Steels, a member of the Program Planning Committee as well as a presenter gave a thorough summary of the main themes of the meeting. Firstly there was discussion of the potential for AI to alleviate suffering, to promote equity and social harmony, as well as supporting flourishing on earth. Secondly, the risks AI poses to health and well-being, for work, education, politics and climate action were examined. Thirdly, the meeting examined what kind of ethical quality might and should human beings infuse into artificial forms of intelligence such that it avoids harmful effects and instead benefits the well-being of all on earth.

These major themes were divided into five sessions. The first was about mind from a philosophical point of view. The next was about disentanglement and meaningful relationships. The third session was about collective narratives and possible futures. Then there was a session about diversity and ethics and finally a session on education.

Four questions came up in all these sessions. The first was to ask what AI is doing right now and what we can do with it? The second concerned what the impact of using it will be on us and on society. These are questions about AI as it is now. But presenters were also interested in the future, and there was a general sense that the future can be created and has to be created by human beings. The meeting offered an important opportunity to set the direction for what AI can do in the future and how we get there.

So, what does AI do now? There were various examples of ChatBots, but the meeting largely focussed on those applications that are relevant to us as human beings. Many other conferences have talked about what AI can do for data science or analysis of date and so forth. The point here was to focus on topics that concern human beings.

There were a couple of warnings. The first was that we should not be too carried away by the hype that is created by the PR departments of big companies. We should remain calm and take a critical view of AI.

Shaun Gallagher made the point that could be called the ‘Turing test fallacy’, that there is a big difference between simulating something and actually being it. So, if a chatbot says “I feel compassion for you,” these are just words and we should not be tricked into believing that that system has compassion or feels compassion.

Thubten Jinpa advised that we have to be careful about how we use language. There is a slippery slope when we start to use words that make sense in a human context and apply them to other situations or entities. Molly Crocket referred to not getting caught by techno-optimism or human pessimism. We should not forget the primacy of human beings in all of this. Human being are way beyond what current machines can do and this will remain the case for the forseeable future.

Emily Bender pointed out how careful we must be about the anthropomorphizing AI, not reading too much into what we see or what we’re told.

If we ask what is the impact now? of course the impact is huge, and there’s more of that coming. Jinpa talked about creating a new reality. A new reality we become part of whether we like it or not, depends on how far we are willing to go to play in the theatre being created by AI. The point has been made that when recipients of certain texts or users of certain chatbots and so on realize that what they are dealing with is AI, their attitude changes. It’s important to be alert to this.

Presenters and members of the audience were especially concerned about the impact of AI on children and young adults. AI has appeared in the world but we don’t know what its effects on mental development will be. There has not been enough research. We are all like guinea pigs. In connection with our children and grandchildren much more care must be taken.

Sacha Luccioni drew attention to the use of resources — another major problem. While everyone was trying to save energy, a technology has been developed that completely undermines those efforts.

With regard to possible futures for AI Luc Steels remarked that one word he had heard a lot was compassion — something to strive for. Another key word was responsibility — because with power comes responsibility. It was agreed that there should be more transparency, more attention to values, and more leverage for educators. Geshé Lodoe Sangpo recommended that we use AI to connect not to avoid. AI cannot love, he said, but it can help us love better. There is a need to use AI to bring about change and inner growth not conflict. Keeping this in mind, we can co-create the future, but to do so we have to take action.

When presenters and guests of Mind & Life Institute and Mind & Life Europe attended a receiving line audience with His Holiness today he told them:

“If we can hold these kind of dialogues every now and then it will be really wonderful. From a Buddhist point of view too, engaging in such dialogues, rather than performing rituals and so on is very helpful. If conditions remain stable, Mind & Life can continue into the future.

“On my part, I studied in the philosophical tradition and practised debate when I was in Lhasa, taking both the challenging and responsive points of view. When we study, we are applying our minds. In my own case, when I was studying I too used my mind. Of course, when I studied as a child there was also an element of fear involved because I was afraid that my teacher might punish me.

“Scientists can take advantage of the logic and epistemology, the critical thinking, involved in our Buddhist traditions. They can benefit from them.

“These days I cultivate the awakening mind of bodhichitta every morning when I wake up, praying that all those who place their trust in me will be well. My life is totally dedicated to the welfare of others.

“I am a religious leader wearing monk’s robes, but when I give a talk I often invoke science. This is because the critical thinking we engage in is comparable to scientific inquiry.

“The moment we are born of our mother there is experience. We have feelings rooted in consciousness. Therefore, understanding how the mind works is important because life is underpinned by mind.”

“In devoting yourself to democratic development,” he wrote, “you have shown steadfast courage in the service of others.

“By your own example you have reminded us of the need to speak out in defence of democracy and freedom.

“In your work to bring people together for a common cause you embody hope that peace and harmony can be achieved.”

In conclusion His Holiness offered her his prayers and good wishes,

As the golf-cart His Holiness was riding drove steadily along the corridor through the courtyard, and as he walked from the lift to the temple, His Holiness smiled and waved, exchanging greetings with members of the crowd.

In the temple His Holiness took his seat facing Samdhong Rinpoché, the presiding master, and to Rinpoché’s left, Thomtog Rinpoché, Abbot of Namgyal Monastery and the Abbot of Gyutö Monastery, while to Rinpoché’s right sat Jonang Gyaltsab Rinpoché, the Lobpön of Namgyal Monastery, Losang Dhargyey, and geshé’s from Namgyal Monastery.

Today, the longevity ritual was based on Amitayus and involved summoning the five groups of dakinis and making offerings to them. Meanwhile, tea and ceremonial sweet rice were served to everyone present.

Samdhong Rinpoché offered the long-life arrow to His Holiness who accepted it. After the seven-limb prayer had been said in a single verse, ‘tsog’ was presented to His Holiness who took a small portion. Next was recited the one verse long-life prayer composed by His Holiness at Dilgo Khyenté Rinpoché’s request.

You make the path that combines emptiness and compassion grow clearer and clearer,
Lord of the teachings and beings in the Snowy Land of Tibet,
To you, the Lotus Holder Tenzin Gyatso,
We pray: may all your wishes be spontaneously fulfilled!

Samdhong Rinpoché and representatives of the patrons and organizers of today’s prayers offered a mandala and representations of the body, speech and mind of the Buddha with the sincere request that His Holiness live for 100 aeons. His Holiness took a drop of nectar in his hand from the long-life vase and placed another drop in Samdhong Rinpoché’s hand. Longevity pills were proffered. Next were offered trays bearing representations of the seven royal emblems, the eight auspicious symbols, and the eight auspicious substances.

A procession of members of the organizing groups filed through the temple, presented the offerings they were carrying, such as statues of the Buddha, monk’s robes and so forth, and received His Holiness’s blessings.

There was a recitation of ‘The Melody of the Nectar of Immortality — a Prayer for the Long Life of His Holiness the Fourteenth Dalai Lama, Supreme Victor and Omniscient One by Jamyang Khyentse Chökyi Lodrö, which ends with the following verses:

As long as this earth, Mount Meru, sun and moon endure,
May you remain secure, invincible, on your vajra throne
In the celestial mansion of Potala, Avalokitevara's delight,
Your secret body, speech and mind forever changeless!

Through the grace of the three supreme deities of Long Life,
And the power of the truth of masters, yidams, buddhas and bodhisattvas,
May all that we have prayed for be blessed
And so accomplished without any obstacle!

This was followed by the ‘Song of Immortality — The Extensive Prayer for the Long Life of His Holiness the Dalai Lama by his two tutors that repeats the following verse like a refrain:

To you, we offer our prayers with fervent devotion:
That Tenzin Gyatso, protector of the Land of Snows, live for a hundred eons.
Shower on him your blessings
So that his aspirations are fulfilled without hindrance.

There followed a moving performance when three singers, laymen, at the back of the temple, who sang a song in Tibetan made popular by Tsering Gyurmey — ‘Tsawai Lama’, ‘My Beloved Root Guru’. From around the temple and in the courtyard below the congregation eagerly joined in.

O my Root Guru
Your Holiness, the Victorious Tenzin Gyatso —
For the welfare of the Tibetan people and all sentient beings
You have graciously shouldered both spiritual and temporal responsibilities.

In a year or two,
May the radiant sun of happiness rise once more.
When that light of joy dawns,
May we return to our beloved homeland.

Upon our return,
To the sacred Potala Palace,
We humbly pray —
Grant us the blessing of an audience with your for a long time to come.

The song concluded with the exclamation ‘Böd Gyalo’, ‘Victory for Tibet’.

An invocation of Guru Padmasambhava was said in connection with a request to help overcome misfortune and dark forces. A thanksgiving mandala was offered in gratitude for His Holiness have agreed to live long.

To bring the ceremony to a fitting conclusion, the congregation recited ‘The Sage's Harmonious Song of Truth — A Prayer for the Flourishing of the Non-Sectarian Teachings of the Buddha’. This prayer which was written by His Holiness ends with the following two verses:

May all who see me, hear my voice, think of me or put their trust in me,
Experience the most glorious happiness and virtue!
And may even those who insult, punish, strike or disparage me,
Gain the good fortune to set out upon the path to awakening!

In short, for as long as space endures,
And for as long as there is suffering among beings,
May I too remain, to bring them benefit and happiness,
In all ways, directly and also indirectly!

There was a recitation of the ‘Prayer of the Words of Truth’ and the prayer for the flourishing of the awakening mind:

May the precious, supreme awakening mind
Arise in those in whom it has not yet arisen;
And where it has arisen may it not decrease
But ever increase more and more.

His Holiness left the temple and made his way down to the courtyard where he boarded the golf-cart. While monks led the way playing traditional horns, as His Holiness crossed the courtyard smiling and waving, the crowd broke spontaneously and joyfully into singing ‘Tsawai Lama’ once more.

“Today, the world is facing many difficulties,” he wrote. “It is a time when basic human values are being challenged. I believe that as religious leaders we have a special responsibility to bring them to public attention again. All religions counsel forgiveness, patience and compassion and ways to cultivate them. These are practical qualities we can fruitfully share with others.

“I am very happy to note that you will be the first female leader of the Anglican Church. As you may know, there is scientific evidence that when it comes to compassion, women are more sensitive to the feelings of others. It is therefore my firm conviction that if more of our leaders were women, the world would be a more understanding, peaceful place. Your appointment is a beacon of hope.”

His Holiness ended his letter by offering his prayers and good wishes.

As soon as His Holiness had taken his seat, two Taiwanese monks led a recitation of the ‘Heart Sutra’ in Chinese. After that a mandala was offered along with representations of the body, speech and mind of the Buddha.

“All of us are equal,” His Holiness began, “in that we all want to be happy and none of us wants to suffer. And we’ve gathered here to listen to how we might fulfil that goal. There are many religious paths in the world, but in Tibet we follow the Nalanda Tradition and study the works of masters such as Nagarjuna and Asanga, and their followers.

“As far as I’m concerned, I was born in the Kumbum region of Dhomé, and, after being recognized as the reincarnation of the Dalai Lama, came to Lhasa where I studied with my tutors Ling Rinpoché and Trijang Rinpoché. I memorized the root texts of the five major topics, then read and listened to the great commentaries that explained them. The tradition of Buddha Dharma that we uphold is unique in that it follows reason and logic. It also includes intricate explanations of the workings of our minds and emotions. This is the tradition we have purely preserved.

“Today, people from the West who have no historical connection to the Dharma, are taking an interest in our tradition. There are even scientists among them who are particularly keen to know more about the mind and emotions. All of us here today are followers of the Buddha and the 84,000 heaps of his teaching, which I consider to be like treasure.

“Since I began my Buddhist education as a child I have studied the Perfection of Wisdom, the philosophy of the Middle Way, Logic and the Theory of Knowledge, Higher Knowledge and Monastic Discipline. From the beginning I engaged in debate based on what I’d learned from the Logic Primer. This approach, employing scrutiny and analysis, is very effective in helping us really understand what the Buddha taught.

“In addition to a detailed account of the workings of the mind and emotions, Tantra presents a further profound explanation of consciousness, including the varying subtlety of different states of mind.

“In a Buddhist context we talk about concern for all sentient beings, but the Tibetan people are those with whom I have a special connection. I intend to continue to serve them as best I can. Although the Chinese communists continue to rule in Tibet, a growing number of Chinese people are taking an interest in Buddhism and the Nalanda Tradition. Historically China was a Buddhist land and it seems that Buddhism may yet be reestablished there. I’ve done what I could to encourage this possibility and will continue to do so for the rest of my life.”

His Holiness announced that he would conduct the ceremony for cultivating the awakening mind of bodhichitta and taking the bodhisattva vows. He advised his listeners to imagine the Buddha, his seven successors, Manjushri, Maitreya and the great masters of India and Tibet in front of them. Then there was a recitation of the seven limb prayer followed by the verses for taking refuge and aspiring to achieve enlightenment, which he asked the disciples to recite three times after him.

I seek refuge in the Three Jewels;
Each and every wrongdoing I confess.
I rejoice in the virtues of all beings.
I take to heart the state of Buddhahood.

I go for refuge until I am enlightened
To the Buddha, the Dharma, and the Supreme Assembly,
In order to fulfil the aims of myself and others
I develop the awakening mind.

Having developed the aspiration for highest enlightenment,
I invite all sentient beings as my guests,
I shall enact the delightful supreme enlightening practices.
May I become a Buddha to benefit all sentient beings.

His Holiness told the audience that he was not especially enthusiastic about the Buddha’s teachings when he was very young. However, as he has grown older, he has come to appreciate how beneficial practices for transforming the mind can be. He mentioned that while followers of theistic traditions repose their faith in God, for Buddhists in Tibet and China it’s taking refuge in the Buddha, Dharma and Sangha that is most important. He recalled meeting very devout practitioners when he visited monasteries in Tibet whose faith, he felt, was stronger than his own.

His Holiness remarked that another aspect of the Buddhist tradition is related to karma, all kinds of positive and unwholesome karma we create, as well as the different degrees of subtlety of our minds. He stated that the Buddhist tradition upheld in Tibet was vast and profound — an excellent tradition.

“We all know,” His Holiness continued, “that we draw distinctions between ourselves and others. We think of our tradition as somehow different from theirs. What we should do is to appreciate all religious traditions. It may be that when we analyse other traditions there may be aspects that do not seem to measure up to us, but that’s no reason to challenge them.

“Sincere practice of religion involves disciplining the mind and taming your emotions. As followers of Shakyamuni Buddha, we should respect all religious traditions because they all have the potential to subdue their followers’ minds. This is why it’s important to admire them.

“When I was living under Chinese communist control there were frequently situations that could have made me angry, but then in 1959 I fled Tibet. I have wholehearted appreciation and faith in the Buddhist tradition that enables us to restrain our emotions and transform our minds.

“If you can cultivate a warm heart, as well as bodhichitta, and share this attitude with those close to you, you will feel relaxed and at ease and the people you relate to will be happy too.

“When I was in Beijing, I met Mao Zedong several times and on one occasion he told me in all seriousness that religion is poison. I said nothing, but I felt sorry for him because he had no idea how beneficial spiritual practice can be.”

His Holiness suggested that in addition to repeating the verse for taking refuge in the Three Jewels, the Buddha, Dharma and Sangha reciting mantras can provide inspiration. Consequently, by asking his listeners to repeat after him, he gave oral transmission of some common mantras — Buddha Shakyamuni’s, Arya Tara’s, Avalokiteshvara’s and Manjushri’s. In connection with Om ara patsa na dhi, the mantra of Manjushri, His Holiness disclosed that he was convinced that reciting this mantra and making prayers to Manjushri had helped him improve his intelligence and wisdom. He reiterated that reciting the mantras of Manjushri and Avalokiteshvara can really make a difference.

After giving transmission of the mantra of the Medicine Buddha he noted that people are sometimes concerned that they face obstacles in fulfilling what they want to do and recommended reciting the mantra of Hayagriva. He followed this by reciting the mantra of Guru Padmasambhava. Finally, he observed that most of the people in today’s gathering consider themselves Gelukpas and gave the transmission of the Mig-tse-ma verse in praise of Jé Tsongkhapa.

You are Avalokiteshvara, great treasury of objectless compassion
you are Mañjushri, embodiment of stainless wisdom;
you are Vajrapani, destroyer of all dark forces;
Tsongkhapa, Losang Drakpa, crown jewel among the learned of the Land of Snows, I pray at your feet.

The chantmaster then brought the session to a close by leading a rendition of 'The Song of Immortality — The Extensive Prayer for the Long Life of His Holiness the Dalai Lama' by his two Tutors, Ling Rinpoché and Trijang Rinpoché. His Holiness left the temple and as he walked to the lift smiled at all the well-wishers who lined the path trying to catch his eye. Reaching the temple courtyard he climbed into a golf-cart to ride back to his residence.

The courtyard was festooned with coloured cloth, hung with marigold garlands and decorated with an array of orchids. There was carpet on the floor. When His Holiness reached the gate to his residence he was greeted by representatives of the organizers of the event. The aisle to his throne in the veranda below the temple was lined by dancers costumed as lions and some of the artists who would dance for him later. As is his wont, His Holiness beamed with joy as he waved to those gathered to left and right. He stopped to salute monks belonging to the Pali tradition who sat at the head of the aisle.

The President of the Tibetan Buddhist Centre (Singapore) and Chairperson of the event, Ms. Ng Wee Nee, paid her respects to His Holiness, the members of the monastic Sangha and all other guests. She announced that those gathered were offering prayers that His Holiness lives a long life, in good health, and continues to turn the wheel of Dharma. She offered him a medallion representing this Year of Compassion in recognition of the good he has given the world.

Prayers for the His Holiness’s long life and world peace were chanted in Pali by approximately 30 Theravada monks led by Phramedivajrodom V. Vajiramedhi, Abbot of Rai Cherntawan International Meditation Center, Chiang Rai, Thailand, one of the co-organisers of the event. Meanwhile, 14 representatives of the organizers offered a mandala and representations of the body, speech and mind of the Buddha.

A joint statement on behalf of all the participants in the ceremony was read by Most Venerable Thich Nhat Tu, Vice Head of the Executive Board of the Vietnam Buddhist Sangha; Deputy Chief Officer of Centre Committee, Vietnam. It recognised that His Holiness is the most renowned and respected global Buddhist leader, who embodies the ideals of peace, universal responsibility, and self-discipline, as well as religious and social harmony. It recalled the awards he has received, notably the Nobel Peace Prize, the United States’ Congressional Gold Medal, and the Templeton Prize.

The joint statement announced that His Holiness has devoted his entire life to strengthening Buddhist traditions while at the same time fostering interfaith dialogue. His unwavering commitment to nonviolence, environmental stewardship, and the preservation of Tibetan culture has inspired generations.

Therefore, the Assembly of Asian Buddhist Leaders and followers, gathered in Dharamsala to celebrate his 90th birthday, unanimously declared His Holiness the Dalai Lama to be ‘The Universal Supreme Patriarch of the Buddhist World.’ They also joyfully reaffirmed their dedication to building a truly harmonious and peaceful world, fulfilling his noble vision and the boundless compassion he exemplifies.

Next, seven representatives of the organizers and seven representatives of the Sangharaja and other Buddhist leaders presented a variety of gifts to His Holiness. The words of praise associated with the mandala offering were recited in English, beginning with the following verse invoking Avalokiteshvara:

In this realm surrounded by snow mountains,
The source from which all benefit and happiness arise,
May the lotus feet of Avalokiteshvara, Tenzin Gyatso,
Remain firm until the end of existence.

The prayer concluded:

May all the Buddha’s precious teachings, the sutra and tantra teachings of all Buddhist traditions, remain long. May all spiritual and temporal excellence in theworld flourish for hundreds of eons in accordance with the great compassionate activities and steadfast life of our precious leader, His Holiness the Great Dalai Lama.

Besides the Tibetan Buddhist Centre (Singapore) the following co-organizers were named: Labsum Shedrub Ling, South Korea; Persatuan Lamrim Buddhaksetra Retreat Centre (Malaysia); Vajrayana Buddhist Council of Malaysia; Rai Cherntawan International Meditation Center (Thailand); Kadam Choeling Indonesia; and Sriwijaya State Buddhist College of Tangerang Banten Indonesia.

Meanwhile a mandala offering was made by a second group consisting of the fourteen main sponsors and gifts were offered to His Holiness by 150 devotees.

At this point, on behalf of the organizers, the Master of Ceremonies requested His Holiness to address the gathering, which he did.

“Good morning, I’d like to share some of the experiences I’ve had in my life with you. I was born in Amdo, the northeastern part of Tibet. While still a child I moved to Lhasa in Central Tibet where I pursued my study of Buddhism starting with the logic primer called Collected Topics dealing with definitions of colour and so forth. I went on to study logic and epistemology, the philosophy of the Middle Way, Vinaya, the monastic code of discipline, and Abhidharma, although I didn’t take much interest in the way that tradition presented cosmology. I also studied the Perfection of Wisdom. Within my studies of Buddhist philosophy, I also explored psychology and cognitive aspects of the mind, how our minds engage with their objects.

“I studied with great fervour. I made prayers to the Buddha of Wisdom, Manjushri, to support my studies. While I was studying the various classic treatises I was greatly helped by my Tutors and Debate Assistants. In addition to studying, as part of my life, I cultivated meditation on the awakening mind of bodhichitta, the aspiration to enlightenment.

“Having completed my studies I sat for examinations, which involved going to the three great monastic centres of learning of Central Tibet, Sera, Drepung and Gaden Monasteries. I debated with a great number of illustrious scholars. When that was done, I sat for the final examination in the Jokhang Temple in Lhasa.

“I felt fortunate to have been someone from a remote village in Amdo, who was able to undertake the full course of studies and ultimately sit for the final exam. During this time my Debate Assistants were very helpful to me. However, one of these assistants was not so bright, so I found I was able to take advantage of that in debate with him.

“In any case, I considered the opportunity I’d had to complete my Buddhist studies and qualify for a Geshé degree to have been very important. In addition I engaged in the practice of the Three Higher Trainings—ethics, concentration and wisdom.

“Soon after taking my final examination, I had to flee Tibet because of the upheaval that was taking place. Before leaving Norbulingka, my Summer Palace, I visited the chapel that contained a statue of Six-armed Mahakala and I made prayers before him. Then, feeling sad, I secretly escaped Norbulingka and so began the journey to leave my homeland. At the same time, however, I felt confident because I was heading to India, a free country.

“When I reached India in 1959, I was given a very cordial reception by the Indian government led by Jawaharlal Nehru. He was very kind to me and the people who came after me. He gave us great help.

“After coming into exile, I had a great opportunity to share the knowledge and experience I had acquired in the course of my studies with the world. I had learned about minds and emotions as well as matter. The texts present varying degrees of subtlety of different states of mind and matter.

“Anyway, my main practice throughout my life has been cultivating the awakening mind of bodhichitta, the altruistic aspiration for enlightenment, and the view of emptiness.

“Today, you have all gathered here to offer prayers for my long-life. I would like to thank you all, especially the monastics, for coming to make these prayers. We haven’t gathered for the sake of amusement, but for spiritual reasons. As I said before I make it a point to cultivate bodhichitta and the view of emptiness on a daily basis. I also observe and uphold the Vinaya vows of a Buddhist monk. In addition, I reflect on the Perfection of Wisdom and Middle Way philosophy that I studied for so many years.

“In 1954 I went to China where I met Chairman Mao Zedong. At one point, when he told me that religion is poison, I felt a sense of compassion for his ignorance. Since coming into exile and reaching the freedom of India, I have shared my knowledge, experience and practice of the Dharma with anyone who was interested in learning about Buddhism, especially those who interested in learning more about the workings of our mind and emotions. There are a growing number of people eager to learn about the Tibetan tradition. I feel I have done my best to serve them.

“As I said earlier you have gathered here for spiritual reasons and to celebrate my 90th birthday. For all your prayers and offerings for my long life, and for all you do in your practice of the Dharma and in serving others, particularly the monastics, I’d like to thank you. I am also determined to serve others through the Dharma. As the Dalai Lama I have been able to create a positive state of mind within others, for which I feel fortunate.

“Thank you all for your prayers and for celebrating my 90th birthday. “

Next, the eight Southeast Asia countries: Thailand, Vietnam, Indonesia, Laos, Myanmar, Cambodia, Malaysia and Singapore presented graceful cultural performances. These included a peacock dance from Thailand, a long-life prayer in the form of a song, from Vietnam and a dance to invoke peace and harmony from Indonesia. Two women from Laos performed a dance representing the flower of love. Dancers from Myanmar, men and women, danced to the accompaniment of a saung, an ancient curved harp. Three women from Cambodia wearing golden crowns and ornaments, danced with similar golden flowers in their hands.

Dancers, men and women, from Malaysia whirled and span as they danced quickly and energetically to demonstrate unity and inclusiveness. Finally, a team of eight dancers from Singapore engaged in a high energy performance as mythical lions to a brisk drumbeat. There were two remarkably coordinated dancers within each lion costume. In the course of their performance one of the lions unfurled a written prayer for His Holiness’s long life, which was offered to him.

The excellent and entertaining performances stirred warm applause from the audience.

Mr. Wayne Phan from Tibetan Buddhist Centre (Singapore) gave a brief financial account mentioning how much money had been raised, how much had been spent, and a declaration that what remained would be given to the Dalai Lama Trust. Thanks were expressed to the organizers and a dedication prayer was said:

May the merit of this offering contribute to the long life of His Holiness the Dalai Lama and to the establishment of genuine peace in the world.

“As India’s longest staying guest”, he wrote, “I have witnessed firsthand the far-reaching development and prosperity that have taken place over the years. I congratulate you on the growing confidence and strength that has occurred in recent times. India's success also contributes to global development.

“I consider myself a proud messenger of India, and regularly express my admiration for India, the world's most populous and largest democracy, for its remarkable and deeply rooted religious pluralism. India presents an example of harmony and stability to the world.

“For us Tibetans India has not only been the source of our spiritual heritage, but for more than sixty-six years, has also been our physical home. I would like to once again extend our deep gratitude to the Government and people of India for their warm and generous hospitality.”

His Holiness concluded by offering his prayers and good wishes.

“As you know, the Nepalese and Tibetan peoples have historically enjoyed a close relationship,” he wrote. “I am very grateful to the government and the people of Nepal for providing facilities for the rehabilitation of Tibetan refugees following their forced escape from Tibet after 1959. Indeed, although the Tibetan community is relatively small, I believe it has been making a notable contribution towards Nepal’s economic growth.

“Over the years, there has been significant development and increasing prosperity in Nepal in all spheres of life. Such achievements are all the more meaningful when they really improve the lives of poor and needy people.”

His Holiness concluded, “I wish you every success in fulfilling the hopes and aspirations of the people of Nepal in these challenging times. With my prayers and good wishes.”

“Along with many fellow Tibetan refugees, I have enjoyed warm hospitality in India since my forced escape from Tibet in 1959", His Holiness continued. “For this we are most grateful. As the longest staying guest of the Government of India, I have had the opportunity to meet people from all walks of life during my travels throughout the country.

“For thousands of years India has upheld the principles of ‘karuna’ and ‘ahimsa’. Today, understanding of these principles has spread far and wide. They have the potential to foster peace within individuals and the world at large. Moreover, India is the land of religious harmony, with so many different communities living here together.

“I often describe myself as a ‘son of India’ because my entire way of thinking has been shaped by the Buddhist training I have received, which is part of ancient Indian thought. As is well known, Tibetan Buddhist culture is firmly rooted in the traditions of reasoning and analysis developed by the scholar-adepts of Nalanda University.”

His Holiness concluded by wishing the Vice-President-elect every success in working to fulfil the hopes and aspirations of the people of this great country.

For young Tibetans taking part in the ceremony to offer prayers for His Holiness’s long life the event preceded a Tibetan Youth Festival that will take place over the next three days. It will focus on commitment (damtshik), connection (drelam) and celebration (gahzom) as young Tibetans reaffirm their faith and reverence for His Holiness.

This morning His Holiness arrived at the gate to his residence in a golfcart and was welcomed by members of the various organizing bodies. In the courtyard beyond the gate monks from Gongkar Chödé beat the large drums strapped to their backs in welcome. After them a group of Tibetan women sang in greeting. His Holiness showed his appreciation in his smiling face and waved to the crowd.

At the temple door Sikyong Penpa Tsering stepped forward to greet His Holiness and Namkhai Nyingpo Rinpoché offered him a silk scarf. His Holiness took his seat. In the front row facing him, and presiding over today’s ceremony, sat Avikrita Vajra Rinpoché of the Sakya Phuntsok Phodrang and Namkhai Nyingpo Rinpoché of Lhodrak Kharchu Monastery.

The prayers began including the seven-line prayer to Guru Rinpoché and an invocation of the five Dakinis. This was followed by an invocation of Knowledge Holders, the refrain of which was, “The time has come, please grant the spiritual accomplishment of an immortal life”. Tsog was offered. A long Mandala Offering was made with a request to the Lama to accept the prayers for his long life.

A procession of people bearing offerings began to file through the temple requesting His Holiness to accept their requests that he live long. Namkhai Nyingpo Rinpoché offered him representations of the body, speech and mind of the Buddha. As the Lama was visualized as embodying the Buddhas of the three times he was offered a vase of longevity, the nectar of immortality, long-life pills, ritual cakes associated with long life, the eight auspicious objects, the seven royal emblems, and the eight auspicious substances.

The prayer for His Holiness’s long life composed by Jamyang Khyentsé Chökyi Lodro was recited and followed by the prayer written by His Holiness’s two tutors.

A group of students from TCV sang, “We have no one kinder to us than you, Your Holiness. May you Tenzin Gyatso live forever. May you return to Tibet so Tibetans within Tibet and beyond may be united once more.” A group of adults from Lhoka also sang. Both groups of singers received warm applause.

His Holiness then addressed the congregation:

“So, here today, all of us have gathered with great dedication and absolute sincerity. Since I was a child, I have been regarded as Gyalwa Tenzin Gyatso, the Dalai Lama. I received teachings from Tagdrag Rinpoché, Ling Rinpoché and Trijang Rinpoché and my Debate Assistants helped me study philosophy and logic. I pursued Buddhist philosophy with great enthusiasm.

“Eventually I had to come into exile, but before I left Norbulingka I went to pray before the statue of Six-armed Mahakala. I felt sorry to leave him behind, but I still have a strong impression of what he looked like.

“Since I came into exile, I’ve visited many different countries around the world. Today, we’re here in Dharamsala, North India and you’ve offered prayers for my long life with unmatched dedication, courage and reverence. You’ve offered prayers with great sincerity and dedication. In exile I have led the Tibetan administration and engaged in spiritual affairs.

“I was born in Amdo, but moved to Central Tibet where I pursued my studies of the Perfection of Wisdom, the philosophy of the Middle Way and so forth. As far as the Treasury of Knowledge, the Abhidharmakosha, by Vasubandhu, is concerned, I had neither enthusiasm for nor much belief in its description of the formation of the world and so forth. But with regard to the Perfection of Wisdom, the Middle Way and logic, I got a taste of what they are about by studying them.

“I’ve been through lots of ups and downs, but these have not affected my health, or my determination, whatever the Chinese may say, to go where my karma takes me. In China proper there are growing numbers of people taking an interest in the Buddhist tradition. I am determined to be of benefit to everyone. I take a broad view and always try to look at things from a wider perspective, to benefit everyone without distinction.

“Today, here in India, these prayers for my long life have been organized by Young Tibetans from Across the World, the Lhokha Cultural & Welfare Association and Namgyal Monastery’s Institute for Buddhist Studies in Ithaca, New York. Although we are living in an era of decline and many changes are taking place, at the same time the Dalai Lama has become widely admired around the world. As a result of karma I have created and prayers I have made in the past, I pray that meeting with me, or listening to my teaching, will leave a strong, positive imprint on your minds so you will be taken care of and guided by Chenrezig in life after life. Of course, you should make prayers about this too.

“It’s quite natural that we should come together for a while and then disperse, but your faith and reverence is unwavering. It will continue in life after life. You have offered prayers here today that I will live long and I have made my own prayers that I will be able to continue to fulfil my responsibilities for the benefit of the Tibetan people, our spiritual traditions and for humanity in general.

“It’s not only Buddhists who admire what I have to say. Christians, scientists and even people with no religious faith do too. According to the wishes you have expressed I will live long. I pray that as Buddhism spreads and flourishes in China, the faith and respect of people in many different places connected with the Dalai Lama will become firm, stable and profound.

“Not so long ago I had a vision of being in a large hall with the Buddha. He beckoned to me and seemed to be very pleased with me. I felt that I was someone who has been serving the Buddha and his teaching. I am determined to continue to do this.

“There are leaders in the world who exercise their power and authority through the use of weapons. The Dalai Lama, however, leads people with faith and reverence. not with guns or knives, I seek to benefit as many people as I can.

“Great changes have been taking place in China. Meanwhile, I live in India from where my name has become respected and well-known in other parts of the world. I do my best to serve others and you should do the same.

“With regard to the prayers for my long life that have been made today, I feel that I will live for many years to come. I dedicate my body, speech and mind to the service of others. As soon as I wake in the morning, I renew my commitment to the benefit of all sentient beings. I cultivate the awakening mind of bodhichitta within. I make prayers that I may accomplish these goals and I encourage you to do so too.”

The ceremony concluded with a prayer to Guru Rinpoché— “May we quickly fulfil all our good wishes.” A thanksgiving mandala was offered. Finally, recitation of His Holiness’s ‘Prayer for the Flourishing of the Dharma’ brought the ceremony to an end.

After His Holiness had returned to his residence, smiling and waving to members of the crowd as he went, the congregation continued to celebrate the occasion with singing and dancing in the temple courtyard.

“I would like to offer my prayers and condolences to you, to the families who have lost loved ones, and to everyone affected by this natural disaster,” he wrote.

“I am aware that the State Government and all concerned agencies are engaged in urgent relief and rehabilitation work. As a token of my solidarity with the people of the state, I have asked the Dalai Lama Trust to make a donation as a contribution to the relief and rehabilitation efforts.

“As you know, Dharamshala has been my home for more than 65 years. I often refer to the state’s Chief minister as ‘our Chief Minister’. I deeply appreciate the friendship and hospitality that people from all spheres of society in Himachal Pradesh have shown me and my fellow Tibetans all these years.”

His Holiness concluded by offering his prayers and good wishes.

Women from the village of Spituk dressed in their best clothes performed the first of three cultural presentations singing and dancing with grace and joy to a traditional musical accompaniment. Next, a large group from Sonamling Tibetan Settlement sang and danced, their exuberance not dampened by the rain. The audience, meanwhile, enjoyed the show sheltering from the rain under umbrellas.

His Holiness made the following remarks:

“Monastics and lay-people, Ladakhis and Tibetans, have organized this celebration today with great dedication. We Tibetans talk about people from the Three Provinces including the land from Dartsedo in the east to the western region of Ngari which is adjacent to Ladakh. We Tibetans had the opportunity to cross the border and feel we were very much the same as the people of Ladakh who share our religion, culture and language.

“I’d like to thank you for organizing this event here today.

“I mentioned the Three Provinces of Tibet—in the central part of the Land of Snows the Tibetan government mostly concerned itself with that part of the country. However, I generally talk about the Three Provinces of Tibet which are home to six million Tibetans. We are all people of the Land of Snows sharing the same religion, culture and language. I was born in Dhomé, Amdo, which is one of the three provinces.

“When I had the opportunity to visit different parts of Tibet, I had a very strong feeling that we are all one people. I was born in the vicinity of Siling in Amdo. Although the place was far from the central region, we shared a common religious and cultural heritage. When I talk about the Three Provinces of Tibet, I’m not motivated so much by politics as by a recognition that we, the people of the Three Provinces, are one.

“The Chinese communist regime’s occupation of Tibet follows a political agenda, and yet all Tibetans feel they belong to the Land of Snows which is comprised of the Three Provinces. Under the name Tibet, the Land of Snows, we have a strong sense of being Tibetan. Those of us who are from Dhotö, Dhomé and U-tsang, make up the six million Tibetans. All of us, whether we are happy or sad, have the same sense of being Tibetan.

“I have been to many different parts of Tibet and heard the different dialects spoken there, but the people living in those places have the same sense of being Tibetan. Right now, we’re in a land bordering Tibet and as Tibetans we have a strong sense of being one people. This spirit is strong and clear in us and I’m very happy to see it.

“We have monasteries and nunneries where we have preserved our spiritual tradition. In Central Tibet we have the three major monastic seats of learning. There are also great monastic institutions in Kham and Amdo. They preserve the essence of our cultural tradition.

All the people of the Three Provinces have a strong feeling of belonging to one people, people with one religion, culture and language. It’s very important to recognise this.

“Here I am in Ladakh, bordering on Tibet. As I’ve said, Tibetans have a strong sense of being one people. This is not a political statement. Since the time of Songtsen Gampo there were great Tibetan translators who translated Indian religion and culture into Tibetan. They gave us the Translations of the Words of the Buddha, the Kangyur, and translations of Commentarial Treatises, the Tengyur. These contain the teachings of the Buddha.

“From the eastern part of Tibet, on the border with China, right up to Ladakh, we have the same language, culture and religion. It’s not that we are attached to these aspects of our tradition, but this culture we uphold is derived from the teachings contained in the Kangyur and Tengyur. These are what we have preserved and continue to study and practise.

“Our major monastic institutions are centres of learning that are integral to our preservation of the Buddha’s teachings. Neighbouring countries have also worked to preserve the Buddha’s traditions, but we have adopted a different approach. We have engaged in rigorous study based on logic and reason.

“Although China is the powerful country ruling Tibet today, Tibetan cultural traditions have even spread there. Chinese people have strong interest in and admiration for the Tibetan Buddhist tradition which serves a beneficial purpose for them. Tibetan religion and culture is precious. This tradition has also been preserved in the border regions of Tibet for a thousand years.

Although I was born in Dhomé,. I moved to Lhasa, the location of the throne of the Dalai Lamas. Thanks to the kindness of my Tutors, I have studied the major topics of the Buddhist curriculum from logic up to the Perfection of Wisdom, the view of the Middle Way (Madhyamaka), Knowledge (Abhidharma) and Monastic Discipline (Vinaya). I don’t have much interest in the way Abhidharma describes the universe, but my studies of the other subjects were very helpful.

“If you have some understanding of the Perfection of Wisdom, the Middle Way as well as Logic and Epistemology you can feel you have a thorough knowledge of the Buddha’s teaching. If you are not familiar with these subjects, even if you can recite Abhidharma by heart, your understanding will not be very comprehensive.

“Then there is Tantra. Our tradition includes the four classes of Tantra, which means we have a transmission of the complete teachings of the Buddha. The essence of all these teachings is learning about the workings of our mind and emotions, how to deal with negative emotions in order to discipline our unruly minds. Through this kind of study and practice, what we are doing is working to become a Buddha for the benefit of all.

“Other traditions do not include such extensive study and practice. The kind of deep knowledge of Buddhism that we have is not found elsewhere. We mainly focus on the Middle Way and Logic. We study the five canonical subjects thanks to the scholar-adepts of the past. This is an excellent tradition. I have studied the texts of classic Buddhist literature—this is what comprises our cultural tradition.

“Here in Ladakh, which borders Tibet, you also have great enthusiasm for our shared Buddhist traditions. And this makes me very happy. In my efforts to contribute to your efforts to preserve this Buddhist tradition, I have been able to give teachings here and I’m very glad about that. Thank you.”

The President of the LBA offered words of thanks. He expressed gratitude to His Holiness and to everyone from Spituk who had made the ground available and taken part in other aspects of organizing the event. The Spituk villagers performed the Shödöl Dance to conclude the celebrations. Finally, after eating lunch, His Holiness returned to Shewatsel Phodrang.

Festivities began with a song performed by Mipham Otsal celebrating His Holiness’s dedication to non-violence, compassion and harmony and his place as a pillar of Buddhism and peace in the world. A short sketch about His Holiness’s life followed rejoicing at his visits to Ladakh and reiterating the wish that he may come again and again. His Holiness was presented with mementos by Hon’ble CEC Tashi Gyalson, Executive Councilors, the Leader of the Opposition and Deputy Commissioner as tokens of gratitude from the people of Ladakh. He was then requested to address the gathering.

“I wish to thank you, my friends, people of Ladakh, for having organized this celebration. From here I can see the colossal statue of the Buddha at Stok. As far as I’m concerned, I’m a follower of the Buddha, our kind teacher. The essence of his teaching is non-violence, doing no harm to others, but being kind and compassionate towards them. I am a Bhikshu, a follower of the Buddha. Wherever I go, I tell people about the importance of non-violence. As a monk, a practitioner and a follower of the Buddha I consider non-violence and compassion to be his principal message.

“Today, there is growing interest in what the Buddha taught in many parts of the world, especially with regard to the workings of our mind and emotions. Of course, we talk about world peace, but peace in the world is dependent on individuals having peace of mind.

“Once I was in a large hall when I had a vision of the Buddha before me. He beckoned to me, so I approached him. He kindly patted me on the head and I was filled with mixed feelings of happiness and sadness. There and then I restated my determination to serve the Buddha Dharma with my body, speech and mind.

“The teaching of the Buddha is not just based on faith; it’s founded on logic and reason. This is true of his message of peace and not harming others. We need peace in the world. This is not just a matter of looking after one or two families, but of caring for all the people in the world. Therefore, I do my best to follow what the Buddha, our compassionate, kind teacher has advised. I consider it my responsibility to spread the message of non-violence as best I can.

“People have been very warm towards me here in Ladakh. They have made me welcome. I’ve come here in my monastic robes to talk about peace, not just peace in the world, but peace in our own lives, in our homes, remembering the kindness of the Buddha. I don’t have much else to say.

“As I told you earlier, I had a vision of the kind and compassionate Buddha as a result of which I try to do my best to serve him as well as I can.

“When we look at the world today, there is a tendency to resort to the use of force. We need to take more care to work to create a world free of violence. In your own lives, do your best not to do harm to others. We have to work for peace. This is part of my practice too. If each of us works to cultivate peace and non-violence wherever we are, there is some hope that we can achieve peace in the world. I feel that if we can do this, we’ll not only attain peace of mind in ourselves but we will create a positive atmosphere in the world around us.

“I’d like to thank everyone involved with organizing this gathering today. My life is dedicated to practising non-violence. This is what I try to let other people in the world know about. There is a growing concern about peace and non-violence in the world, which is very good. This is what we hope for and we have an obligation to work to achieve it. It is my prayer that we may create peace in the world. I urge all of you to do what you can to achieve it too. Once again, I’d like to thank you all—Tashi Delek.”

Following a joyful dance by 21 women, words of thanks were offered by Nominated Councilor Ven Kunchok Tsephel, which he concluded with the wish that His Holiness have a long life.

Finally, His Holiness joined his hosts, the organizers and other guests for lunch, after which he returned to Shewatsel Phodrang.