The 14th Dalai Lama (religious name: Tenzin Gyatso, shortened from Jetsun Jamphel Ngawang Lobsang Yeshe Tenzin Gyatso; born Lhamo Thondup; 6 July 1935) is the current Dalai Lama. Dalai Lamas are important monks of the Gelug school, the newest school of Tibetan Buddhism, which was formally headed by the Ganden Tripas. From the time of the 5th Dalai Lama to 1959, the central government of Tibet, the Ganden Phodrang, invested the position of Dalai Lama with temporal duties.The 14th Dalai Lama was born in Taktser, Amdo, Tibet. He was selected as the tulku of the 13th Dalai Lama in 1937 and formally recognized as the 14th Dalai Lama in a public declaration near the town of Bumchen in 1939. On January 26, 1940, the Regent Reting Rinpoche requested the Central Government to exempt Tenzin Gyatso from the lot-drawing process of the Golden Urn to become the 14th Dalai Lama. The request was approved by the Central Government. His enthronement ceremony as the Dalai Lama was held in Lhasa on 22 February 1940 and he eventually assumed full temporal (political) duties on 17 November 1950, at the age of 15, after the People's Republic of China's incorporation of Tibet. The Gelug school's government administered an area roughly corresponding to the Tibet Autonomous Region, just as the nascent PRC wished to assert control over it.
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In my lifetime, I have lost my country and have been reduced to being totally dependent on the goodwill of others. I have also lost my mother, and most of my tutors and gurus have passed away, although I now have a few new gurus. Of course these are tragic incidents, and I feel sad when I think about them. However, I don't feel overwhelmed by sadness. Old, familiar faces disappear, and new faces appear, but I still maintain my happiness and peace of mind.
When, at some point in our lives, we meet a real tragedy — which could happen to any one of us — we can react in two ways. Obviously, we can lose hope, let ourselves slip into discouragement, into alcohol, drugs, and unending sadness. Or else we can wake ourselves up, discover in ourselves an energy that was hidden there, and act with more clarity, more force.
Ordinary compassion and love give rise to a very close feeling, but it is essentially attachment. As long as the other person appears to you as beautiful or good, love remains, but as soon as he or she appears to you as less beautiful or good, your love completely changes. . . . Instead of love, you now feel hostility. With genuine love and compassion, another person's appearance or behavior has no effect on your attitude. Real compassion comes from seeing the other's suffering. You feel a sense of responsibility, and you want to do something for him or her.