It is the nature of human beings to yearn for freedom, equality and dignity. If we accept that others have a right to peace and happiness equal to our own, do we not have a responsibility to help those in need? All human beings, whatever their cultural or historical background, suffer when they are intimidated, imprisoned, tortured or discriminated against. The question of human rights is so fundamentally important that there should be no difference of views on this.
Peaceful living is about trusting those on whom we depend and caring for those who depend on us. Even if only a few individuals try to create mental peace and happiness within themselves and act responsibly and kind-heartedly towards others, they will have a positive influence in their community. As well as being equally capable, women have an equal responsibility to do this.
To begin with, I would like to present briefly the Buddhist view of interdependence. We may comprehend this principle, also called dependent origination, on different levels, beginning with that of causality, the law of cause and effect accepted by all four schools of Buddhist philosophy. There is another way to understand this principle, to see it in relation to the fact that a whole depends on its parts. Indeed, any existent thing is considered to be a whole, that is, composed of parts. Since it is made up of parts, it depends upon them. Its very existence depends on its parts and it cannot exist in an autonomous or independent manner.
If you must be selfish, then be wise and not narrow-minded in your selfishness. The key point lies in the sense of universal responsibility. That is the real source of strength, the real source of happiness. If we exploit everything available, such as trees, water and minerals, and if we don't plan for our next generation, for the future, then we're at fault, aren't we? However, if we have a genuine sense of universal responsibility as our central motivation, then our relations with the environment, and with all our neighbours, will be well balanced.
We can say, therefore, that this ultimate source, clear light, is close to the notion of a Creator, since all phenomena, whether they belong to samsara or nirvana, originate therein. But we must be careful in speaking of this source, we must not be led into error. I do not mean chat there exists somewhere, there, a sort of collective clear light, analogous to the non-Buddhist concept of Brahma as a substratum. We must not be inclined to deify this luminous space. We must understand that when we speak of ultimate or inherent clear light, we are speaking on an individual level.
The sixth point which I would like to go into regarding Dharma centres concerns our oft-invoked prayer: "May all beings find happiness and its causes." This is something we should apply directly by doing something useful for society. engaging in social activity in the community, by trying to help those who are In difficulty, such as those with mental or other problems, for example. This does not necessarily mean we should teach them the Dharma, but rather use the teachings ourselves in order to help them. I think such activity directed toward others is something we should develop. It is the natural conclusion of another common prayer: "May all beings attain happiness and be free from suffering." On this principle, if we can bring good, even if only to one person, we are fulfilling in part the vow we have made. Moreover, the entire Buddhist community of these centres should participate in social engagement by assisting others, and I think this is something very important with regard to the operation of these centres.
My last point--you must keep your mind happy and know how to laugh!
His Holiness the 14th Dalai Lama of Tibet
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