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There is a fifth point I would like to go into. This tradition already existed in Tibet among the great masters, and I think that today this non-sectarianism is extremely important and is the best Tibetan custom to follow. Indeed, while some concentrated on the study and practice of their own tradition, their own spiritual heritage, others expanded the field of their study and their practice of Buddhism from a non-sectarian point of view. Traditionally in Tibet there have been two approaches used by the many great scholars and accomplished masters. This is why non-sectarianism is so important. Consequently, if we keep a non-sectarian attitude, as we receive teachings from different traditions, think about them, and put them in practice, it is certain we will improve our understanding of the Dharma. From my own experience, this is without doubt very beneficial. The advantage of non-sectarianism is that after receiving the transmission of the instructions, initiations, and explanations pertinent to each different tradition, we will be able to have a better understanding of the different teachings. It sometimes happens that people attribute an exaggerated importance to one or another of the different schools and different traditions within Buddhism, and this can lead to an accumulation of extremely negative acts with regard to the Dharma.

You must also preserve the tradition of practice in which study, reflection, and meditation are indivisible.įourth, I would like to insist upon the importance of non-sectarianism. Whatever the case, at the foundation you must never separate study, reflection, and meditation. Some people may pursue their studies very far, others may be satisfied with a more limited level of study. Of course, it may happen that you devote yourself more or less to study.

Third, in the Tibetan Buddhist tradition emphasis is always placed on the combination of study and practice. In these circumstances it is absolutely essential to be aware of the need to respect other religions. In particular, we are in the process of trying to create and maintain a perfect harmony among all religions. For this reason, as Buddhists, we must respect the rights of others, for other religions help millions of people. That religion continues to bring immense good to millions of people. Even if the previous religion does not seem as effective as he or she would have liked (and this is the reason for the change), this is not sufficient reason to claim that the old religion is ineffective for the human spirit. However, human nature being what it is, after their conversion and in order to justify it, such a person may have a tendency to want to criticize his or her original religion. Second, when an individual is convinced that Buddhist teachings are better adapted to his or her disposition, that they are more effective, it is quite right that this religion be chosen. I would therefore advise all who would like to convert to Buddhism to think carefully before doing so. Indeed, if one converts without having thought about it in a mature way, this often creates difficulties and leads to great inner confusion. However, for those who are seriously thinking of converting to Buddhism, that is, of changing your religion, it is very important to take every precaution. Consequently, it is normal that all those who are interested in Buddhism in its Tibetan form would also like to be informed about and continue to study other religions and traditions. I would like to share some of my thoughts with all of you gathered here, brothers and sisters in Buddhism.įirst of all, Buddhism corresponds to a new tradition, a religion which did not previously exist in the West.

For fourteen years I have been trying my best, persisting in this approach, and pursuing my efforts incessantly to bring these negotiations to a successful conclusion through direct talks with the Chinese government. Obviously, I have been trying to establish contacts with the Chinese government and begin serious negotiations. We try to make a distinction between the words “freedom” and “independence.” The use of the word independence is somewhat delicate. To that end, since you are already working together, I would like you to continue to work for the cause of Tibet’s freedom with those who are already doing so. Q: Your Holiness, what advice might you give those of us who are working to develop Buddhist communities and organizations in the West?Ī: As I often tell my Buddhist friends, if we want to keep the excellent tradition of Buddhism developed in Tibet alive, it will depend on the existence of freedom in Tibet.