17th Anniversary of Dalai Lama’s Nobel Prize reception

Acceptance Speech by Tenzin Gyatso, 14th Dalai Lama of Tibet

Your Majesty, Member of the Nobel Committee, Brothers and Sisters:

I am very happy to be here with you today to receive the Nobel Prize for peace. I feel honored, humbled, and deeply moved that you should give this important prize to a simple monk from Tibet. I am no one special. But I believe the prize is a recognition of the true value of altruism, love, compassion, and nonviolence which I try to practice, in accordance with the teachings of the Buddha and the sages of India and Tibet. I accept the prize with profound gratitude on behalf of all of the oppressed everywhere and for all those who struggle for freedom and work for world peace. I accept it as a tribute to the man who founded the modern tradition of nonviolent action for change- Mahatama Gandhi-whose life taught and inspired me. And, of course, I accept it on behalf of the six million Tibetan people, my brave countrymen and women inside Tibet, who have suffered and continue to suffer so much. They confront a calculated and systematic strategy aimed at the destruction of their national and cultural identities. The prize reaffirms our conviction that with truth, courage, and determination as our weapons, Tibet will be liberated.

No matter what part of the world we come from, we are all basically the same human beings. We all seek happiness and try to avoid suffering. We have basically the same human needs and concerns. All of us human beings want freedom and the right to determine our own destiny as individuals and as peoples. That is human nature. The great changes that are taking place in the world, from Eastern Europe to Africa, are a clear indication of this.

In China the popular movement for democracy was crushed by brutal force in June this year. But I do not believe the demonstrations were in vain, because the spirit of freedom was rekindled among the Chinese people, and China cannot escape the impact of this spirit of freedom sweeping in many parts of the world. The brave students and their supporters showed the Chinese leadership and the world the human face of that great nation.

Last week a number of Tibetans were once again sentenced to prison terms of up to nineteen years at a mass show trial, possibly intended to frighten the population before today’s event. Their only "crime" was the expression of the widespread desire of Tibetans for the restoration of their beloved country’s independence.

The suffering or our people during the past forty years of occupation is well documented. Ours has been a long struggle. We know our cause is just. Because violence can only breed more violence and suffering, our struggle must remain nonviolent and free of hatred. We are trying to end the suffering of our people, not to inflict suffering upon others.

It is with this in mind that I propose negotiations between Tibet and China on numerous occasions. In 1987, I made specific proposals in a Five-Point Peace Plan for the restoration of peace and human rights in Tibet. This included the conversion of the entire Tibetan plateau into a zone of Ahimsa, a sanctuary of peace and nonviolence where human beings and nature can live in peace and harmony.

Last year, I elaborated on that plan in Strasbourg at the European Parliament. I believe the ideas I expressed on those occasions were both realistic and reasonable, although they have been criticized by some of my people as being too conciliatory. Unfortunately, China’s leaders have not responded positively to the suggestions we have made, which included important concessions. If this continues, we will be compelled to reconsider our position.

Any relationship between Tibet and China will have to be based on the principal of equality, respect, trust, and mutual benefit. It will also have to be based on the principal which the wise rulers of Tibet and of China laid down in a treaty as early as 823A.D, carved on the pillar which still stands today in front of the Jokhang, Tibet’s holiest shrine, in Lhasa, that "Tibetans will live happily in the great land of Tibet, and the Chinese will live happily in the great land of China."

As a Buddist monk, my concern extends to all members of the human family and, indeed, to all the sentient beings who suffer. I believe all suffering is caused by ignorance. People inflict pain on others in the selfish pursuit of their happiness or satisfaction.

Yet true happiness comes from a sense of peace and contentment, which in turn must be achieved through the cultivation of altruism, of love and compassion, and elimination of ignorance, selfishness, and greed.

The problems we face today, violent conflicts, destruction of nature, poverty, hunger, and so on, are human created problems which can be resolved through human effort, understanding, and a development of a sense of brotherhood and sisterhood. We need to cultivate a universal responsibility for one another and the planet we share. Although I have found my own Buddist religion helpful in generating love and compassion, even for those we consider our enemies, I am convinced that everyone can develop a good heart and a sense of universal responsibility with or without religion.

With the ever-growing impact of science in our lives, religion and spirituality have a greater role to play reminding us of our humanity. There is no contradiction between the two. Each gives us valuable insights into each other. Both science and the teaching of the Buddha tell us of the fundamental unity of all things. This understanding is crucial if we are to take positive and decisive action on the pressing global concern with the environment.

I believe all religions pursue the same goals, that of cultivating human goodness and bringing happiness to all human beings. Though the means may appear different, the ends are the same.

As we enter the final decade of this century, I am optimistic that the ancient values that have sustained mankind are today reaffirming themselves to prepare us for a kinder, happier twenty-first century.

I pray for all of us, oppressor and friend, that together we succeed in building a better world through human understanding and love, and that in doing so we may reduce the pain and suffering of all sentient beings.

Thank you.

Tenzin Gyatso
14th Dalai Lama of Tibet
December 10, 1989,
Oslo, Norway

唯色：纪念达赖喇嘛获得诺贝尔和平奖17周年

一位曾在自己的家园，被当作“分裂分子”关押多年的西藏僧人，出狱后逃到了流亡藏人的中心——达兰萨拉。他告诉达赖喇嘛，他在狱中最可怕的经历不是被毒打，而是在遭到毒打时差点失去对凶狠狱警的怜悯！我在初看到这句话时受到极大震撼，彷佛看见僧人袈裟里掩护着佛教的慈悲心。我也知道这是真正的修行者的境界，因为他把毒打视为一种修行，而寻常人只会把毒打当作毒打，触及皮肉的疼痛只能触及灵魂深处。于是我观照自身，彷佛看见我的心啊由于五毒的污染，会毫不犹豫地以毒攻毒：——你打我，我就恨你。

我由衷地钦佩这位修行中的僧人，外来的暴力似乎不足为惧，反而成为他实践菩提之道的考验和验证。有那么一瞬间，我脑海里掠过一个念头，似乎是为了成就佛业，了不起的僧人甘愿受虐，当然我旋即多少惭愧地唾弃了这个念头。有谁愿意那外来的暴力不但毒打自己，还毒打身边的亲人、所有的族人呢？一人犹可堪忍，似乎死不足惜；一人亦可借此一臂之力，从另一个方向反弹到功德圆满的彼岸，但事实却并非一个人的问题，关乎他，关乎你，也关乎我啊。

既然关乎芸芸众生，我就只能把毒打看作是毒打了；而在遭到毒打之后，虽然不可能像那些挨打的动物反咬一口，但怀恨在心却应该是真真切切的反应。这么说，并非暗示芸芸众生的低级，但我相信这才是普遍的人性，毕竟普遍的人性终生伴随着五毒。也因此，我很难把外来的暴力化作提升精神的兴奋剂。甚而至于，从某个角度，我反对把外来的暴力看成是提升精神的兴奋剂！

毒打就是毒打。不然的话，别人就会以为，你西藏当年迫切地需要“解放”，一如今天迫切地需要“发展”。似乎惟其如此，才反而向世界证明了西藏的苦难，更向世界证明了西藏无与伦比的忍耐。有时候，是的，似乎这人世间的游戏规则竟然是：非暴力不但需要暴力来考验，非暴力也需要暴力来验证，——这是一块硬币的两面？是一面铜镜的两面？还是一个西藏人的两面？那么，你打我吧，我任你毒打，在毒打中出于对你的怜悯，忍啊忍的我获得了超人的资格，谢谢你，谢谢喊着给西藏带来了幸福的你！——哦，贡觉松（藏语，向佛法僧三宝发誓）！我已经无话可说了。

2006年12月10日，北京
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