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Dalai Lama



Kun Long
In Tibetan, the term for what is considered to be of the greatest significance in determining the ethical value of a given action is the individual's kun long. Translated literally, the participle kun means "thoroughly" or "from the depths," and long (wa) denotes the act of causing something to stand up, to arise, or to awaken.  But in the sense in which it's used here, kun long is understood as that which drives or inspires our actions--both those we intend directly and those which are in a sense involuntary.  It therefore denotes the individual's overall state of heart and mind.  When this is wholesome, it follows that our actions themselves will be (ethically) wholesome.

Kun Long

In Tibetan, the term for what is considered to be of the greatest significance in determining the ethical value of a given action is the individual's kun long. Translated literally, the participle kun means "thoroughly" or "from the depths," and long (wa) denotes the act of causing something to stand up, to arise, or to awaken.  But in the sense in which it's used here, kun long is understood as that which drives or inspires our actions--both those we intend directly and those which are in a sense involuntary.  It therefore denotes the individual's overall state of heart and mind.  When this is wholesome, it follows that our actions themselves will be (ethically) wholesome.
Source type: Book
Ethics for the New Millenium
Page 30
Published by Riverhead Books , New York , 1999
Contribution #2785

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Source type: Book
Ethics for the New Millenium
Page 30
Published by Riverhead Books , New York , 1999
Contribution #2785


If we don't understand phenomena, we are more likely to do things to harm ourselves and others.

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Source type: Book
Ethics for the New Millenium
Page 36
Published by Riverhead Books , New York , 1999
Contribution #2786


When we consider reality itself we quickly become aware of its infinite complexity, and we realize that our habitual perception of it is often inadequate. If this were not so, the concept of deception would be meaningless.

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Source type: Book
Ethics for the New Millenium
Page 36
Published by Riverhead Books , New York , 1999
Contribution #2787


There is no self-interest completely unrelated to others' interests. Due to the fundamental interconnectedness which lies at the heart of reality, your interest is also my interest. From this it becomes clear that "my" interest and "your" interest are intimately connected. In a deep sense, they converge.

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Source type: Book
Ethics for the New Millenium
Page 47
Published by Riverhead Books , New York , 2001
http://www.amazon.com/Ethics-New-Millennium-Dalai-Lama/dp/1573228834/ref=pd_bbs_sr_1?ie=UTF8&s=books&qid=1228694975&sr=8-1
Contribution #2789


Ethics: The indispensable interface between my desire to be happy and yours.

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Source type: Book
Ethics for the New Millenium
Page 47
Published by Riverhead Books , New York , 2001
http://www.amazon.com/Ethics-New-Millennium-Dalai-Lama/dp/1573228834/ref=pd_bbs_sr_1?ie=UTF8&s=books&qid=1228694975&sr=8-1
Contribution #2790


An ethical act is one which does not harm others' experience or expectation of happiness.

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Source type: Book
Ethics for the New Millenium
Page 49
Published by Riverhead Books , New York , 2001
Contribution #2791


Even if money brings us happiness, it tends to be the kind which money can buy: material things and sensory experiences. And these, we discover, become a source of suffering themselves. So far as actual possessions are concerned, for example, we must admit that often they cause us more, not less, difficulties in life. The car breaks down, we lose our money, our most precious belongings are stolen, our house is damaged by fire. Either that or we suffer because we worry about these things happening. If this were not the case--if in fact such actions and circumstances did not contain within them the seed of suffering--the more we indulged in them, the greater our happiness would be, just as pain increases the more we endure the causes of pain. But such is not the case. In fact, while occasionally we may feel we have found perfect happiness of this sort, this seeming perfection turns out to be as ephemeral as a drop of dew on a leaf, shining brilliantly one moment, gone the next.

Even if money brings us happiness, it tends to be the kind which money can buy: material things and sensory experiences. And these, we discover, become a source of suffering themselves. So far as actual possessions are concerned, for example, we must admit that often they cause us more, not less, difficulties in life. The car breaks down, we lose our money, our most precious belongings are stolen, our house is damaged by fire. Either that or we suffer because we worry about these things happening. If this were not the case--if in fact such actions and circumstances did not contain within them the seed of suffering--the more we indulged in them, the greater our happiness would be, just as pain increases the more we endure the causes of pain. But such is not the case. In fact, while occasionally we may feel we have found perfect happiness of this sort, this seeming perfection turns out to be as ephemeral as a drop of dew on a leaf, shining brilliantly one moment, gone the next.

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Source type: Book
Ethics for the New Millenium
Page 50-51
Published by Riverhead Books , New York , 2001
Contribution #2792

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Source type: Book
Ethics for the New Millenium
Page 50-51
Published by Riverhead Books , New York , 2001
Contribution #2792


When we think carefully, we see that the brief elation we experience when appeasing sensual impulses may not be very different from what the drug addict feels when indulging his or her habit. Temporary relief is soon followed by a craving for more. And in just the same way that taking drugs in the end only causes trouble, so, too, does much of what we undertake to fulfill our immediate sensory desires.

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Source type: Book
Ethics for the New Millenium
Page 52
Published by Riverhead Books , New York , 2001
Contribution #2799


While it is all very well to distinguish happiness that is transient from that which is lasting, between ephemeral and genuine happiness, the only happiness it is meaningful to speak of when a person is dying from thirst is access to water.

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Source type: Book
Ethics for the New Millenium
Page 52
Published by Riverhead Books , New York , 2001
Contribution #2801


We can reject everything else: religion, ideology, all received wisdom. But we cannot escape the necessity of love and compassion. This, then, is my true religion, my simple faith. In this sense, there is no need for temple or church, for mosque or synagogue, no need for complicated philosophy, doctrine, or dogma. Our own heart, our own mind, is the temple. The doctrine is compassion. Love for others and respect for their rights and dignity, no matter who or what they are: ultimately these are all we need.

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Source type: Book
Ethics for the New Millenium
Page 234
Published by Riverhead Books , New York , 2001
Contribution #2802