A Quote by Dalai Lama

(Because) the notion of absolute truth is difficult to sustain outside the context of religion, ethical conduct is not something we engage in because it is somehow right in itself but because, like ourselves, all others desire to be happy and to avoid suffering. Given that this is a natural disposition, shared by all, it follows that each individual has a right to pursue this goal. Accordingly, I suggest that one of the things which determines whether an act is ethical or not is its effect on others' experience or expectation of happiness.
An ethical act is one which does not harm others' experience or expectation of happiness.
Because of jealousy you are in constant suffering; you become mean to others. And because of jealousy you start becoming phony, because you start pretending. You start pretending things that you don't have, you start pretending things which you CAN'T have, which are not natural to you. You become more and more artificial. Imitating others, competing with others, what else can you do? If somebody has something and you don't have it, and you don't have a natural possibility of having it, the only way is to have some cheap substitute for it.
There is no fundamental difference between one religion and another, because each religion embodies the ultimate Truth. Each religion is right, absolutely right, because each religion conveys the message of Truth in its own way.
In our concern for others, we worry less about ourselves. When we worry less about ourselves an experience of our own suffering is less intense. What does this tell us? Firstly, because our every action has a universal dimension, a potential impact on others' happiness, ethics are necessary as a means to ensure that we do not harm others. Secondly, it tells us that genuine happiness consists in those spiritual qualities of love, compassion, patience, tolerance and forgiveness and so on. For it is these which provide both for our happiness and others' happiness.
And yes, there definitely are many good desires. For example, without the desire for food we would not stay alive. It is when our desire becomes an unquenchable craving or obsession, or causes us to do harm to ourselves or others, that it creates suffering and unhappiness. If you have ever been hurt because you tied your happiness or well-being to a person, place, opinion, self-identity, behavior, or goal, then you have firsthand experience of desire.
The rationale for loving others is the recognition of the simple fact that every living being has the same right to and the same desire for happiness, and not suffering, and the consideration that you as one individual are one life unit as compared with the mulititude of others in their ceaseless quest for happiness.
A kernel of truth lurks at the heart of religion, because spiritual experience, ethical behavior, and strong communities are essential for human happiness. And yet our religious traditions are intellectually defunct and politically ruinous. While spiritual experience is clearly a natural propensity of the human mind, we need not believe anything on insufficient evidence to actualize it.
The Founders believed, and the Conservative agrees, in the dignity of the individual; that we, as human beings, have a right to live, live freely, and pursue that which motivates us not because man or some government says so, but because these are God-given natural rights.
The very idea that you can pursue happiness, that you can deserve it, that you can demand it, that you have the right to be happy, is foolish. Nobody has the right to be happy. You can be happy, but there is nothing like a right about it. And if you think that it is your right you will go on missing, because you have started to look in the wrong direction from the very beginning.
Serve others. The failing recipe for happiness and success is to want the good of others." "happiness is when I see others happy. Happiness is a shared thing. I feel very diminished happiness if it is something I enjoy myself.
I have observed that religious practice is not a precondition either of ethical conduct or of happiness itself. I have also suggested that, whether a person practices religion or not, the spiritual qualities of love and compassion, patience, tolerance, forgiveness, humility and so on are indispensable.
We have been accustomed to thinking that we have to get something from outside us in order to be happy, but in truth it works the other way: we must learn to contact our inner source of happiness and satisfaction and flow it outward to share with others-not because it is virtuous to do so, but because it really feels good.
No-one can compel me to be happy in accordance with his conception of the welfare of others, for each may seek his happiness in whatever way he sees fit, so long as he does not infringe upon the freedom of others to pursue a similar end which can be reconciled with the freedom of everyone else within a workable general law ? i.e. he must accord to others the same right as he enjoys himself.
Truth is objective because God exists outside ourselves; it is universal because God is above all; it is constant because God is eternal. Absolute truth is absolute because it originates from the original.
Liberal relativism has its roots in the natural right tradition of tolerance or in the notion that everyone has a natural right to the pursuit of happiness as he understands happiness; but in itself it is a seminary of intolerance.
As compacts, charters of government are superior in obligation to all others, because they give effect to all others. As truths, none can be more sacred, because they are bound, on the conscience by the religious sanctions of an oath. As metes and bounds of government, they transcend all other land-marks, because every public usurpation is an encroachment on the private right, not of one, but of all.
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