>> Stanford University.

[ Applause ]

>> Ladies and gentleman, please welcome,

Stanford University President John Hennessy.

>> Thank you.

[ Applause ]

>> Thank you.

It's my great honor to welcome His High Holiness,

the 14th Dalai Lama back to Stanford.

We're delighted that the Office of Religious Life and our School

of Medicine, and the Center for Compassion

and Altruism Research could help us organize this

wonderful event.

We have with us, in addition to the Dalai Lama,

his long-term interpreter Geshe Jinpa

who has helped put this visit together and Dr. Jim Doty

who is head of this Center for Compassion

and Altruism Research.

Today, the Dalai Lama will speak on the centrality of compassion

and later this afternoon we'll give the Rathburn lecture

in memorial church.

When the Dalai Lama received the Nobel Prize 21 years ago,

he said, "I'm just a simple monk."

But I can tell you when I first met him five years ago that he's

so much more than just a simple monk.

I still remember that visit because it is one

of the most memorable moments of my life and when I meet

with our undergraduates, they say, "Well,

you've met world leaders.

You've met presidents.

You've met Nobel Prize winners.

But who is the most interesting

and impressive person you've met?"

And I say it has to be that meeting with the Dalai Lama.

Two things immediately impressed me.

He is an individual who radiates joy and happiness [laughter].

You feel it.

[ Noise ]

>> The joy of living, the joy of creation just comes

out when you're in his presence and he's speaking.

The other thing I discovered is he has a wonderful sense

of humor and he can make people laugh without hurting

or injuring anyone's feelings, and I learned when I was

with him that you could do that in a way

that was truly wonderful.

So please join me in welcoming His High Holiness,

the Dalai Lama back to Stanford.

[ Applause ]

>> Sorry, sorry, careful, careful, careful.

[ Laughter ]

[ Applause ]

>> Thank you.

[ Inaudible Remark ]

[ Applause ]

[ Laughter ]

[ Pause ]

[ Inaudible Discussion ]

>> Good morning everybody.

[ Foreign Language ]

>> I think I want to stand there to see more faces [laughter].

[ Noise ]

[ Foreign Language ]

>> Dear brothers and sisters,

and [inaudible] long time friend [inaudible].

Indeed, I'm very happy once more come here and meet people.

Some of them, long time friend and most of you new, I think.

I always feel it is important to meet and share some

of my own sort of views on the basis of my own experience

and also I think some observation.

I think those compare young student,

suppose I have more experience.

[Laughter] You just begin the real life.

Now, I am now ready to say bye-bye.

[Laughter] So the-- some sort of also the useful points

which I already have experienced, so you may learn

from these things may be some help.

But then afterward, question and answer.

Through that way, I also, you see, get some kind of,

I usually say education.

The different questions and sometimes question

which I never sort of talk about it, but then such sort

of new questions come that very helpful

to think certain new point more them to be.

So, that's also very helpful to my self.

So I'm very happy and of course I want

to thank the [inaudible] people who organized this opportunity.

Then I talk with people from my side also no feeling of barrier,

and when you put some questions

from your side also should not feel any sort of barrier.

We are same human being.

Mentally, emotionally, physically, we are the same.

Then, no matter what appearances that we all have desire

to achieve happy life.

And really every one have the right to achieve happy life.

So same, 100 percent same on this level,

and then particularly now to this world.

In reality, I think no longer the concept of we and they.

Entire now nearly 7 billion human beings should consider

part of we because individual future depend on them.

So for-- from one's own sort of interest,

you have to think whole planet, whole humanity.

So that is reality.

Not like ancient time.

Ancient time, the concept of we and they very strong

because interest something more or less I think independent.

So according to that circumstance,

the concept of war, destruction of they, victory of we.

Now, that concept or that concept outdated

because new reality no longer

that much sort of gate of salvation.

So now, my doctrine [foreign language].

>> Compassion in human life and the society.

[ Laughter ]

>> Actually there's a theme difference of word

or different factors but more or less I think hundreds

of my talk more or less same subject.

[ Laughter ]

>> I think firstly, I believe, we human being

by nature all according to those people who believe creator

that we human being created as a social animal.

So any social animal in order to survive, cooperation or sense

of community is very essential.

In this tiny animal, those social animals,

there are no religious faith, no constitution, no government,

but they work together because the nature creates

such that individual survival depends on community.

So you also, a social animal saw the ultimate soul

or severe factor bring together this warmheartedness

and genuine cooperation, work together with sense

of responsibility to take care common interest.

So unity, friendship is very important.

Friendship from power, from money, artificial friendship.

Genuine friendship on the basis of trust.

Trust comes from openness, transparent, honest.

Then trust comes-- on the basis of trust, real friendship comes.

So since we are social animal, the genuine friendship or sense

of one community is really essential.

So trust so long one individual's deep insight,

self-centered attitude,

very strong self-centered attitude there then there is

always is possible to cheat other, to bully other,

exploit other so long that kind of mental attitude,

mental tendency there you cannot speak truthful,

honest, transparent.

It is necessary somewhere to hypocrisy,

smile but some different motivation.

So on that basis, how can you develop trust?

So openheartedness or genuine sense of concern of well-being

of other, that is [inaudible].

So now, human being as a social animal, the fundamentals

or the basis of our success or happiness depends

on that motivation, compassionate motivation.

Now regarding compassion, I usually see telling people

and according to my own sort

of observation basically three ways, three methods,

or three different way of approach

for promoting this human value.

Number one, traditional religion, the Christianity,

Islam, Judaism, and many other.

Many Hindus believe creator.

So every religion which believe creator

when they describe creator, the infinite love and through

that way when you totally submit or dedicate or submit yourself

to god, creator which is infinite love

that reduce self-centered attitude

and then a religion talking importance of love, compassion,

forgiveness, these things in spite

of different philosophy all give same message.

So that's one way of promoting compassion or warmheartedness.

Then second, those nontraditional religion

like Buddhism, Jainism.

Mainly these two religions,

no concept of creator but law of causality.

So through that way, from that viewpoint,

ultimately yourself is creator so all our sort of happiness

or suffering, all these due to one's own action.

You carry right action, action which benefit to other.

Helping other brings some happiness, joyfulness on other.

Result? You get a benefit from any action

which is harming other, bring pains on other,

the result you will face the individual consequences.

So there's a law of causality.

That's also one way to promote these values

because I want happiness, I do not want suffering.

So I have to think seriously about the causes

of these two experiences so since I want happy life,

I have to carry some activities which helping other,

which benefit to other.

Since I do not want suffering, I should not harm other.

That also one way of promoting these values.

Then judging also the-- also the--

say out of nearly seven billion human being,

quite a big portion, no interest about any religion, any faith.

This also human being and very important because part

of the six billion human being if not majority but big portion

of nearly seven billion human being are essentially

a nonbeliever.

So to some people have the view, some religious sort of--

I think believe any moral ethics must be based

on religious faith.

Of course, they have their own reasons but if you believe

that then it becomes very narrow.

>> So now here mainly now according Indian tradition.

India's constitution itself and based-- according to secularism.

So sometimes some of my friend, some Christians,

some Muslim when they heard the word secularism they believe

something disrespect in one tradition.

So I don't think according

to Indian understanding secularism is rather respect

all religions.

No preference.

This religion or that religion.

Because India thousand years its reality is there are

so many different traditions there.

So you must respect all the tradition.

So therefore, according to that concept,

secularism does not mean disrespect religion.

And also in ancient time, I think last, I think more

than 2000, maybe 3000 years

in India among different sort of school of thought.

One school of thought nihilistic view,

Sanskrit word or Hindu word jivaka.

So usually it's considered that is nihilism.

Some of my Indian friend is telling me after 3000 years,

many creators or great thinkers or religious leaders argue,

criticism, criticize about that view.

But the person who holding that view refer rishi.

Rishi means sage, sage.

So, there is sort of also the attitude,

respect holding that nihilism.

So one of my Indian friends, of course,

actually the former Japan minister, once he told me one

of the reasons why democratic system is successful

in India lasted nearly 70 years.

Because thousand years, they sort of followed Buddhism

and also sort of this habit to respect people

who have different view.

And as far as that view is concerned, much critical.

However, respect.

So secularism now here I think, I feel, I usually just try

to promote human value or compassion to secularly.

That will not against any religion but actually,

I think I believe all the measure

of tradition has come from that basis.

So all religion actually strengthening basic human good

quality, that's basis--

basically that's the human value, secular values.

Now here, the way promoting inner value, secularly how.

I usually--

[ Foreign Language ]

>> Three components.

>> Or three components maybe.

Number one, we human beings like some other mammals like dogs,