When we rise in the morning and listen to the radio or read the newspaper, we
are confronted with the same sad news: violence, crime, wars, and disasters. I
cannot recall a single day without a report of something terrible happening
somewhere. Even in these modern times it is clear that one's precious life is not
safe. No former generation has had to experience so much bad news as we face
today; this constant awareness of fear and tension should make any sensitive
and compassionate person question seriously the progress of our modern world.
It is ironic that the more serious problems emanate from the more industrially
advanced societies. Science and technology have worked wonders in many fields,
but the basic human problems remain. There is unprecedented literacy, yet this
universal education does not seem to have fostered goodness, but only mental
restlessness and discontent instead. There is no doubt about the increase in
our material progress and technology, but somehow this is not sufficient as we
have not yet succeeded in bringing about peace and happiness or in overcoming
suffering.
We can only conclude that there must be something seriously wrong with our
progress and development, and if we do not check it in time there could be
disastrous consequences for the future of humanity. I am not at all against
science and technology - they have contributed immensely to the overall
experience of humankind; to our material comfort and well-being and to our
greater understanding of the world we live in. But if we give too much emphasis
to science and technology we are in danger of losing touch with those aspects
of human knowledge and understanding that aspire towards honesty and altruism.
Science and technology, though capable of creating immeasurable material
comfort, cannot replace the age-old spiritual and humanitarian values that have
largely shaped world civilization, in all its national forms, as we know it
today. No one can deny the unprecedented material benefit of science and
technology, but our basic human problems remain; we are still faced with the same,
if not more, suffering, fear, and tension. Thus it is only logical to try to
strike a balance between material developments on the one hand and the
development of spiritual, human values on the other. In order to bring about
this great adjustment, we need to revive our humanitarian values.
I am sure that many people share my concern about the present worldwide moral
crisis and will join in my appeal to all humanitarians and religious
practitioners who also share this concern to help make our societies more
compassionate, just, and equitable. I do not speak as a Buddhist or even as a
Tibetan. Nor do I speak as an expert on international politics (though I
unavoidably comment on these matters). Rather, I speak simply as a human being,
as an upholder of the humanitarian values that are the bedrock not only of
Mahayana Buddhism but of all the great world religions. From this perspective I
share with you my personal outlook - that:
1. Universal
humanitarianism is essential to solve global problems;
2. Compassion is the pillar
of world peace;
3. All world religions are
already for world peace in this way, as are all humanitarians of whatever
ideology;
4. Each individual has a
universal responsibility to shape institutions to serve human needs.
Solving Human Problems through Transforming Human Attitudes
Of the many problems we face today, some are natural calamities and must be
accepted and faced with equanimity. Others, however, are of our own making,
created by misunderstanding, and can be corrected. One such type arises from
the conflict of ideologies, political or religious, when people fight each
other for petty ends, losing sight of the basic humanity that binds us all
together as a single human family. We must remember that the different religions,
ideologies, and political systems of the world are meant for human beings to
achieve happiness. We must not lose sight of this fundamental goal and at no
time should we place means above ends; the supremacy of humanity over matter
and ideology must always be maintained.
By far the greatest single danger facing humankind - in fact, all living beings
on our planet - is the threat of nuclear destruction. I need not elaborate on
this danger, but I would like to appeal to all the leaders of the nuclear
powers who literally hold the future of the world in their hands, to the
scientists and technicians who continue to create these awesome weapons of
destruction, and to all the people at large who are in a position to influence
their leaders: I appeal to them to exercise their sanity and begin to work at
dismantling and destroying all nuclear weapons. We know that in the event of a
nuclear war there will be no victors because there will be no survivors! Is it
not frightening just to contemplate such inhuman and heartless destruction?
And, is it not logical that we should remove the cause for our own destruction
when we know the cause and have both the time and the means to do so? Often we
cannot overcome our problems because we either do not know the cause or, if we
understand it, do not have the means to remove it. This is not the case with
the nuclear threat.
Whether they belong to more evolved species like humans or to simpler ones such
as animals, all beings primarily seek peace, comfort, and security. Life is as
dear to the mute animal as it is to any human being; even the simplest insect
strives for protection from dangers that threaten its life. Just as each one of
us wants to live and does not wish to die, so it is with all other creatures in
the universe, though their power to effect this is a different matter.
Broadly speaking there are two types of happiness and suffering, mental and
physical, and of the two, I believe that mental suffering and happiness are the
more acute. Hence, I stress the training of the mind to endure suffering and
attain a more lasting state of happiness. However, I also have a more general
and concrete idea of happiness: a combination of inner peace, economic
development, and, above all, world peace. To achieve such goals I feel it is
necessary to develop a sense of universal responsibility, a deep concern for
all irrespective of creed, colour, sex, or nationality.
The premise behind this idea of universal responsibility is the simple fact
that, in general terms, all others' desires are the same as mine. Every being
wants happiness and does not want suffering. If we, as intelligent human
beings, do not accept this fact, there will be more and more suffering on this
planet. If we adopt a self-centred approach to life and constantly try to use
others for our own self-interest, we may gain temporary benefits, but in the
long run we will not succeed in achieving even personal happiness, and world
peace will be completely out of the question.
In their quest for happiness, humans have used different methods, which all too
often have been cruel and repellent. Behaving in ways utterly unbecoming to
their status as humans, they inflict suffering upon fellow humans and other
living beings for their own selfish gains. In the end, such shortsighted
actions bring suffering to oneself as well as to others. To be born a human
being is a rare event in itself, and it is wise to use this opportunity as
effectively and skillfully as possible. We must have the proper perspective
that of the universal life process, so that the happiness or glory of one
person or group is not sought at the expense of others.
All this calls for a new approach to global problems. The world is becoming
smaller and smaller - and more and more interdependent - as a result of rapid
technological advances and international trade as well as increasing
trans-national relations. We now depend very much on each other. In ancient
times problems were mostly family-size, and they were naturally tackled at the
family level, but the situation has changed. Today we are so interdependent, so
closely interconnected with each other, that without a sense of universal
responsibility, a feeling of universal brotherhood and sisterhood, and an
understanding and belief that we really are part of one big human family, we
cannot hope to overcome the dangers to our very existence - let alone bring
about peace and happiness.
One nation's problems can no longer be satisfactorily solved by itself alone;
too much depends on the interest, attitude, and cooperation of other nations. A
universal humanitarian approach to world problems seems the only sound basis
for world peace. What does this mean? We begin from the recognition mentioned
previously that all beings cherish happiness and do not want suffering. It then
becomes both morally wrong and pragmatically unwise to pursue only one's own
happiness oblivious to the feelings and aspirations of all others who surround
us as members of the same human family. The wiser course is to think of others also
when pursuing our own happiness. This will lead to what I call 'wise
self-interest', which hopefully will transform itself into 'compromised
self-interest', or better still, 'mutual interest'.
Although the increasing interdependence among nations might be expected to
generate more sympathetic cooperation, it is difficult to achieve a spirit of
genuine cooperation as long as people remain indifferent to the feelings and
happiness of others. When people are motivated mostly by greed and jealousy, it
is not possible for them to live in harmony. A spiritual approach may not solve
all the political problems that have been caused by the existing self-centered
approach, but in the long run it will overcome the very basis of the problems
that we face today.
On the other hand, if humankind continues to approach its problems considering
only temporary expediency, future generations will have to face tremendous
difficulties. The global population is increasing, and our resources are being
rapidly depleted. Look at the trees, for example. No one knows exactly what
adverse effects massive deforestation will have on the climate, the soil, and
global ecology as a whole. We are facing problems because people are
concentrating only on their short-term, selfish interests, not thinking of the
entire human family. They are not thinking of the earth and the long-term
effects on universal life as a whole. If we of the present generation do not
think about these now, future generations may not be able to cope with them.
Compassion as the Pillar of World Peace
According to Buddhist psychology, most of our
troubles are due to our passionate desire for and attachment to things that we
misapprehend as enduring entities. The pursuit of the objects of our desire and
attachment involves the use of aggression and competitiveness as supposedly
efficacious instruments. These mental processes easily translate into actions,
breeding belligerence as an obvious effect. Such processes have been going on
in the human mind since time immemorial, but their execution has become more
effective under modern conditions. What can we do to control and regulate these
'poisons' - delusion, greed, and aggression? For it is these poisons that are
behind almost every trouble in the world.
As one brought up in the Mahayana Buddhist tradition, I feel that love and
compassion are the moral fabric of world peace. Let me first define what I mean
by compassion. When you have pity or compassion for a very poor person, you are
showing sympathy because he or she is poor; your compassion is based on
altruistic considerations. On the other hand, love towards your wife, your
husband, your children, or a close friend is usually based on attachment. When
your attachment changes, your kindness also changes; it may disappear. This is
not true love. Real love is not based on attachment, but on altruism. In this
case your compassion will remain as a humane response to suffering as long as
beings continue to suffer.
This type of compassion is what we must strive to cultivate in ourselves, and
we must develop it from a limited amount to the limitless. Undiscriminating,
spontaneous, and unlimited compassion for all sentient beings is obviously not
the usual love that one has for friends or family, which is alloyed with ignorance,
desire, and attachment. The kind of love we should advocate is this wider love
that you can have even for someone who has done harm to you: your enemy.
The rationale for compassion is that every one of us wants to avoid suffering
and gain happiness. This, in turn, is based on the valid feeling of '1', which
determines the universal desire for happiness. Indeed, all beings are born with
similar desires and should have an equal right to fulfill them. If I compare
myself with others, who are countless, I feel that others are more important
because I am just one person whereas others are many. Further, the Tibetan
Buddhist tradition teaches us to view all sentient beings as our dear mothers
and to show our gratitude by loving them all. For, according to Buddhist
theory, we are born and reborn countless numbers of times, and it is
conceivable that each being has been our parent at one time or another. In this
way all beings in the universe share a family relationship.
Whether one believes in religion or not, there is no one who does not
appreciate love and compassion. Right from the moment of our birth, we are
under the care and kindness of our parents; later in life, when facing the
sufferings of disease and old age, we are again dependent on the kindness of
others. If at the beginning and end of our lives we depend upon others'
kindness, why then in the middle should we not act kindly towards others?
The development of a kind heart (a feeling of closeness for all human beings)
does not involve the religiosity we normally associate with conventional
religious practice. It is not only for people who believe in religion, but is
for everyone regardless of race, religion, or political affiliation. It is for
anyone who considers himself or herself, above all, a member of the human
family and who sees things from this larger and longer perspective. This is a
powerful feeling that we should develop and apply; instead, we often neglect
it, particularly in our prime years when we experience a false sense of
security.
When we take into account a longer perspective, the fact that all wish to gain
happiness and avoid suffering, and keep in mind our relative unimportance in
relation to countless others, we can conclude that it is worthwhile to share
our possessions with others. When you train in this sort of outlook, a true
sense of compassion - a true sense of love and respect for others - becomes
possible. Individual happiness ceases to be a conscious self-seeking effort; it
becomes an automatic and far superior by-product of the whole process of loving
and serving others.
Another result of spiritual development, most useful in day-to-day life, is
that it gives a calmness and presence of mind. Our lives are in constant flux,
bringing many difficulties. When faced with a calm and clear mind, problems can
be successfully resolved. When, instead, we lose control over our minds through
hatred, selfishness, jealousy, and anger, we lose our sense of judgement. Our
minds are blinded and at those wild moments anything can happen, including war.
Thus, the practice of compassion and wisdom is useful to all, especially to
those responsible for running national affairs, in whose hands lie the power
and opportunity to create the structure of world peace.
World Religions for World Peace
The principles discussed so far are in accordance with the ethical teachings of
all world religions. I maintain that every major religion of the world -
Buddhism, Christianity, Confucianism, Hinduism, Islam, Jainism, Judaism,
Sikhism, Taoism, Zoroastrianism - has similar ideals of love, the same goal of
benefiting humanity through spiritual practice, and the same effect of making
their followers into better human beings. All religions teach moral precepts
for perfecting the functions of mind, body, and speech. All teach us not to lie
or steal or take others' lives, and so on. The common goal of all moral
precepts laid down by the great teachers of humanity is unselfishness. The
great teachers wanted to lead their followers away from the paths of negative
deeds caused by ignorance and to introduce them to paths of goodness.
All religions agree upon the necessity to control the undisciplined mind that
harbours selfishness and other roots of trouble, and each teaches a path
leading to a spiritual state that is peaceful, disciplined, ethical, and wise.
It is in this sense that I believe all religions have essentially the same
message. Differences of dogma may be ascribed to differences of time and
circumstance as well as cultural influences; indeed, there is no end to
scholastic argument when we consider the purely metaphysical side of religion.
However, it is much more beneficial to try to implement in daily life the
shared precepts for goodness taught by all religions rather than to argue about
minor differences in approach.
There are many different religions to bring comfort and happiness to humanity
in much the same way as there are particular treatments for different diseases.
For, all religions endeavour in their own way to help living beings avoid misery
and gain happiness. And, although we can find causes for preferring certain
interpretations of religious truths, there is much greater cause for unity,
stemming from the human heart. Each religion works in its own way to lessen
human suffering and contribute to world civilization. Conversion is not the
point. For instance, I do not think of converting others to Buddhism or merely
furthering the Buddhist cause. Rather, I try to think of how I as a Buddhist
humanitarian can contribute to human happiness.
While pointing out the fundamental similarities between world religions, I do
not advocate one particular religion at the expense of all others, nor do I
seek a new 'world religion'. All the different religions of the world are
needed to enrich human experience and world civilization. Our human minds,
being of different calibre and disposition, need different approaches to peace
and happiness. It is just like food. Certain people find Christianity more
appealing, others prefer Buddhism because there is no creator in it and
everything depends upon your own actions. We can make similar arguments for
other religions as well. Thus, the point is clear: humanity needs all the
world's religions to suit the ways of life, diverse spiritual needs, and
inherited national traditions of individual human beings.
It is from this perspective that I welcome efforts being made in various parts
of the world for better understanding among religions. The need for this is
particularly urgent now. If all religions make the betterment of humanity their
main concern, then they can easily work together in harmony for world peace.
Interfaith understanding will bring about the unity necessary for all religions
to work together. However, although this is indeed an important step, we must
remember that there are no quick or easy solutions. We cannot hide the
doctrinal differences that exist among various faiths, nor can we hope to
replace the existing religions by a new universal belief. Each religion has its
own distinctive contributions to make, and each in its own way is suitable to a
particular group of people as they understand life. The world needs them all.
There are two primary tasks facing religious practitioners who are concerned
with world peace. First, we must promote better interfaith understanding so as
to create a workable degree of unity among all religions. This may be achieved
in part by respecting each other's beliefs and by emphasizing our common
concern for human well-being. Second, we must bring about a viable consensus on
basic spiritual values that touch every human heart and enhance general human
happiness. This means we must emphasize the common denominator of all world
religions - humanitarian ideals. These two steps will enable us to act both
individually and together to create the necessary spiritual conditions for
world peace.
We practitioners of different faiths can work together for world peace when we
view different religions as essentially instruments to develop a good heart -
love and respect for others, a true sense of community. The most important
thing is to look at the purpose of religion and not at the details of theology
or metaphysics, which can lead to mere intellectualism. I believe that all the
major religions of the world can contribute to world peace and work together
for the benefit of humanity if we put aside subtle metaphysical differences,
which are really the internal business of each religion.
Despite the progressive secularization brought about by worldwide modernization
and despite systematic attempts in some parts of the world to destroy spiritual
values, the vast majority of humanity continues to believe in one religion or
another. The undying faith in religion, evident even under irreligious
political systems, clearly demonstrates the potency of religion as such. This
spiritual energy and power can be purposefully used to bring about the
spiritual conditions necessary for world peace. Religious leaders and
humanitarians all over the world have a special role to play in this respect.
Whether we will be able to achieve world peace or not, we have no choice but to
work towards that goal. If our minds are dominated by anger, we will lose the
best part of human intelligence - wisdom, the ability to decide between right
and wrong. Anger is one of the most serious problems facing the world today.
Individual Power to Shape Institutions
Anger plays no small role in current conflicts
such as those in the Middle East, Southeast Asia, the North-South problem, and
so forth. These conflicts arise from a failure to understand one another's
humanness. The answer is not the development and use of greater military force,
nor an arms race. Nor is it purely political or purely technological. Basically
it is spiritual, in the sense that what is required is a sensitive
understanding of our common human situation. Hatred and fighting cannot bring
happiness to anyone, even to the winners of battles. Violence always produces
misery and thus is essentially counter-productive. It is, therefore, time for
world leaders to learn to transcend the differences of race, culture, and
ideology and to regard one another through eyes that see the common human
situation. To do so would benefit individuals, communities, nations, and the
world at large.
The greater part of present world tension seems to stem from the 'Eastern bloc'
versus 'Western bloc' conflict that has been going on since World War II. These
two blocs tend to describe and view each other in a totally unfavourable light.
This continuing, unreasonable struggle is due to a lack of mutual affection and
respect for each other as fellow human beings. Those of the Eastern bloc should
reduce their hatred towards the Western bloc because the Western bloc is also
made up of human beings - men, women, and children. Similarly those of the
Western bloc should reduce their hatred towards the Eastern bloc because the
Eastern bloc is also human beings. In such a reduction of mutual hatred, the
leaders of both blocs have a powerful role to play. But first and foremost, leaders
must realize their own and others' humanness. Without this basic realization,
very little effective reduction of organized hatred can be achieved.
If, for example, the leader of the United States of America and the leader of
the Union of Soviet Socialist Republics suddenly met each other in the middle
of a desolate island, I am sure they would respond to each other spontaneously
as fellow human beings. But a wall of mutual suspicion and misunderstanding
separates them the moment they are identified as the 'President of the USA' and
the 'Secretary-General of the USSR'). More human contact in the form of
informal extended meetings, without any agenda, would improve their mutual
understanding; they would learn to relate to each other as human beings and
could then try to tackle international problems based on this understanding. No
two parties, especially those with a history of antagonism, can negotiate
fruitfully in an atmosphere of mutual suspicion and hatred.
I suggest that world leaders meet about once a year in a beautiful place
without any business, just to get to know each other as human beings. Then,
later, they could meet to discuss mutual and global problems. I am sure many
others share my wish that world leaders meet at the conference table in such an
atmosphere of mutual respect and understanding of each other's humanness.
To improve person-to-person contact in the world at large, I would like to see
greater encouragement of international tourism. Also, mass media, particularly
in democratic societies, can make a considerable contribution to world peace by
giving greater coverage to human interest items that reflect the ultimate
oneness of humanity. With the rise of a few big powers in the international
arena, the humanitarian role of international organizations is being bypassed
and neglected. I hope that this will be corrected and that all international
organizations, especially the United Nations, will be more active and effective
in ensuring maximum benefit to humanity and promoting international
understanding. It will indeed be tragic if the few powerful members continue to
misuse world bodies like the UN for their one-sided interests. The UN must
become the instrument of world peace. This world body must be respected by all,
for the UN is the only source of hope for small oppressed nations and hence for
the planet as a whole.
As all nations are economically dependent upon one another more than ever
before, human understanding must go beyond national boundaries and embrace the
international community at large. Indeed, unless we can create an atmosphere of
genuine cooperation, gained not by threatened or actual use of force but by
heartfelt understanding, world problems will only increase. If people in poorer
countries are denied the happiness they desire and deserve, they will naturally
be dissatisfied and pose problems for the rich. If unwanted social, political,
and cultural forms continue to be imposed upon unwilling people, the attainment
of world peace is doubtful. However, if we satisfy people at a heart-to-heart
level, peace will surely come.
Within each nation, the individual ought to be given the right to happiness,
and among nations, there must be equal concern for the welfare of even the
smallest nations. I am not suggesting that one system is better than another
and all should adopt it. On the contrary, a variety of political systems and
ideologies is desirable and accords with the variety of dispositions within the
human community. This variety enhances the ceaseless human quest for happiness.
Thus each community should be free to evolve its own political and
socio-economic system, based on the principle of self-determination.
The achievement of justice, harmony, and peace depends on many factors. We
should think about them in terms of human benefit in the long run rather than
the short term. I realize the enormity of the task before us, but I see no
other alternative than the one I am proposing - which is based on our common
humanity. Nations have no choice but to be concerned about the welfare of
others, not so much because of their belief in humanity, but because it is in
the mutual and long-term interest of all concerned. An appreciation of this new
reality is indicated by the emergence of regional or continental economic organizations
such as the European Economic Community, the Association of South East Asian
Nations, and so forth. I hope more such trans-national organizations will be
formed, particularly in regions where economic development and regional
stability seem in short supply.
Under present conditions, there is definitely a growing need for human
understanding and a sense of universal responsibility. In order to achieve such
ideas, we must generate a good and kind heart, for without this, we can achieve
neither universal happiness nor lasting world peace. We cannot create peace on
paper. While advocating universal responsibility and universal brotherhood and
sisterhood, the facts are that humanity is organized in separate entities in
the form of national societies. Thus, in a realistic sense, I feel it is these
societies that must act as the building-blocks for world peace. Attempts have
been made in the past to create societies more just and equal. Institutions
have been established with noble charters to combat anti-social forces.
Unfortunately, such ideas have been cheated by selfishness. More than ever
before, we witness today how ethics and noble principles are obscured by the
shadow of self-interest, particularly in the political sphere. There is a
school of thought that warns us to refrain from politics altogether, as
politics has become synonymous with amorality. Politics devoid of ethics does
not further human welfare, and life without morality reduces humans to the
level of beasts. However, politics is not axiomatically 'dirty'. Rather, the
instruments of our political culture have distorted the high ideals and noble
concepts meant to further human welfare. Naturally, spiritual people express
their concern about religious leaders 'messing' with politics, since they fear
the contamination of religion by dirty politics.
I question the popular assumption that religion and ethics have no place in
politics and that religious persons should seclude themselves as hermits. Such
a view of religion is too one-sided; it lacks a proper perspective on the
individual's relation to society and the role of religion in our lives. Ethics
is as crucial to a politician as it is to a religious practitioner. Dangerous
consequences will follow when politicians and rulers forget moral principles.
Whether we believe in God or karma, ethics is the foundation of every religion.
Such human qualities as morality, compassion, decency, wisdom, and so forth
have been the foundations of all civilizations. These qualities must be
cultivated and sustained through systematic moral education in a conducive
social environment so that a more humane world may emerge. The qualities
required to create such a world must be inculcated right from the beginning,
from childhood. We cannot wait for the next generation to make this change; the
present generation must attempt a renewal of basic human values. If there is
any hope, it is in the future generations, but not unless we institute major
change on a worldwide scale in our present educational system. We need a
revolution in our commitment to and practice of universal humanitarian values.
It is not enough to make noisy calls to halt moral degeneration; we must do
something about it. Since present-day governments do not shoulder such
'religious' responsibilities, humanitarian and religious leaders must
strengthen the existing civic, social, cultural, educational, and religious
organizations to revive human and spiritual values. Where necessary, we must
create new organizations to achieve these goals. Only in so doing can we hope
to create a more stable basis for world peace.
Living in society, we should share the sufferings of our fellow citizens and
practise compassion and tolerance not only towards our loved ones but also
towards our enemies. This is the test of our moral strength. We must set an
example by our own practice, for we cannot hope to convince others of the value
of religion by mere words. We must live up to the same high standards of
integrity and sacrifice that we ask of others. The ultimate purpose of all
religions is to serve and benefit humanity. This is why it is so important that
religion always be used to effect the happiness and peace of all beings and not
merely to convert others.
Still, in religion there are no national boundaries. A religion can and should
be used by any people or person who finds it beneficial. What is important for
each seeker is to choose a religion that is most suitable to himself or
herself. But, the embracing of a particular religion does not mean the rejection
of another religion or one's own community. In fact, it is important that those
who embrace a religion should not cut themselves off from their own society;
they should continue to live within their own community and in harmony with its
members. By escaping from your own community, you cannot benefit others,
whereas benefiting others is actually the basic aim of religion.
In this regard there are two things important to keep in mind: self-examination
and self-correction. We should constantly check our attitude toward others,
examining ourselves carefully, and we should correct ourselves immediately when
we find we are in the wrong.
Finally, a few words about material progress. I have heard a great deal of
complaint against material progress from Westerners, and yet, paradoxically, it
has been the very pride of the Western world. I see nothing wrong with material
progress per se, provided people are always given precedence. It is my firm
belief that in order to solve human problems in all their dimensions, we must
combine and harmonize economic development with spiritual growth.
However, we must know its limitations. Although materialistic knowledge in the
form of science and technology has contributed enormously to human welfare, it
is not capable of creating lasting happiness. In America, for example, where
technological development is perhaps more advanced than in any other country,
there is still a great deal of mental suffering. This is because materialistic
knowledge can only provide a type of happiness that is dependent upon physical
conditions. It cannot provide happiness that springs from inner development
independent of external factors.
For renewal of human values and attainment of lasting happiness, we need to
look to the common humanitarian heritage of all nations the world over. May
this essay serve as an urgent reminder lest we forget the human values that
unite us all as a single family on this planet.
I have written the above lines
To tell my constant feeling.
Whenever I meet even a 'foreigner',
I have always the same feeling:
'I am meeting another member of the human family.,
This attitude has deepened
My affection and respect for all beings.
May this natural wish be
My small contribution to world peace.
I pray for a more friendly,
More caring, and more understanding
Human family on this planet.
To all who dislike suffering,
Who cherish lasting happiness -
This is my heartfelt appeal.
By Sera je Lama Zopa Rinpoche 
