If you contribute to other peoples happiness, you will find the true meaning of life. The key point is to have a genuine sense of universal responsibility
You must not hate those who do wrong or harmful things; but with compassion, you must do what you can to stop them — for they are harming themselves, as well as those who suffer from their actions.
Happiness arises as a result of different causes and conditions. If you harm someone out of anger, you may feel some superficial satisfaction, but deep down you know it was wrong. Your confidence will be undermined. However, if you have an altruistic attitude, you’ll feel comfortable and confident in the presence of others.
Spiritual practice . . . involves, on the one hand, acting out of concern for others' well-being. On the other, it entails transforming ourselves so that we become more readily disposed to do so.
Whether one is rich or poor, educated or illiterate, religious or nonbelieving, man or woman, black, white, or brown, we are all the same. Physically, emotionally, and mentally, we are all equal. We all share basic needs for food, shelter, safety, and love. We all aspire to happiness and we all shun suffering. Each of us has hopes, worries, fears, and dreams. Each of us wants the best for our family and loved ones. We all experience pain when we suffer loss and joy when we achieve what we seek. On this fundamental level, religion, ethnicity, culture, and language make no difference.
When a person is in a miserable situation, then, yes, it is difficult to develop genuine compassion toward others. That's why I find it difficult to say to poor people, "Please have compassion toward millionaires." That's not easy.
I feel like my life is something purposeful. Many people have told me that after they listen to my talk, some point which I made, they got certain ideas and their whole life is changed. They are happier.
We had a rule in Tibet that anyone proposing a new invention had to guarentee that it was beneficial, or at least harmless, for seven generations of humans before it could be adopted.
From a Buddhist point of view, the actual experience of death is very important. Although how or where we will be reborn is generally dependent on karmic forces, our state of mind at the time of death can influence the quality of our next rebirth. So at the moment of death, in spite of the great variety of karmas we have accumulated, if we make a special effort to generate a virtuous state of mind, we may strengthen and activate a virtuous karma, and so bring about a happy rebirth.