We are gathered here today generally speaking because each of us is seeking a deeper meaning in life. In the past few days I have said many times that along with material progress, inner development is important and useful. You yourselves can observe that when persons who have inner strength face problems, they are better equipped to confront them. In the case of Tibet and my own experience, limited though it may be, I have found this to be true. Someone in my position, in a complicated situation and having large responsibilities may, under such circumstances, come to have some mental problems. However, as you may read from my face, I am not much bothered. Of course, we realize the very great problems, the tragedy; yet we accept them as facts and try our best. There is no doubt that an attitude of inner strength can help; it influences the way we approach and confront problems.

Since everyone has more or less the same nature, the practice of religion, in this case Buddhism, has something deep and useful for one’s life. This is not necessarily to bring good rebirth, and so forth; even within this one life if we adopt a right attitude toward our fellow humans, that itself will give in return great satisfaction. The principles are good motivation and compassion.

Although compassion is explained mainly in the Bodhisattva scriptures—the Great Vehicle (Mahayana)—all Buddhist ideas are based on compassion. All of Buddha’s teachings can be expressed in two sentences. The first is, “You must help others.” This includes all the Great Vehicle teachings. “If not, you should not harm others.” This is the whole teaching of the Low Vehicle (Hinayana), or Theravadayana. It expresses the basis of all ethics, which is to cease harming others. Both teachings are based on the thought of love, compassion. A Buddhist should, if possible, help others. If this is not possible, at least do not do any harm to others.

When we practice, initially, as a basis we control ourselves, stopping the bad actions which hurt others as much as we can. This is defensive. After that, when we develop certain qualifications, then as an active goal we should help others. In the first stage, sometimes we need isolation while pursuing our own inner development; however, after you have some confidence, some strength, you must remain with, contact, and serve society in any field—health, education, politics, or whatever. There are people who call themselves religious-minded, trying to show this by dressing in a peculiar manner, maintaining a peculiar way of life, and isolating themselves from the rest of society. That is wrong. A scripture of mind purification (mind training) says, “Transform your inner viewpoint, but leave your external appearance as it is.” This is important. Because the very purpose of practicing the Great Vehicle is service for others, you should not isolate yourselves from society. In order to serve, in order to help, you must remain in society.

That is one point. The second is that particularly in Buddhism while we practice we must use the brain as well as the heart. On the ethical side, we must practice the quality of a good and warm heart; also, since Buddhism is very much involved in reasoning and logic—the wisdom side—intelligence is important. Thus, a combination of mind and heart is needed. Without knowledge, without fully utilized intelligence, you cannot reach the depths of the Buddhist doctrine; it is very difficult to achieve concrete or fully qualified wisdom. There may be exceptions, but this is the general rule.

Excerpted from The Dalai Lama, A Policy of Kindness: An Anthology of Writings By and About the Dalai Lama, compiled and edited by Sidney Piburn, and published by Snow Lion Publications, www.snowlionpub.com.