The concept of community with Shared Future for mankind put forward by China is undoubtedly based on the common aspiration of mankind. This suggests achieving peace and happiness on the common basis for all through the harmonious co-existence of Mankind. The common aim of mankind irrespective of differences such as cast, race, religion and gender, is to be happy and to avoid suffering. Desire for happiness and repugnance to suffering are the intrinsic aspirations of human beings, as Buddhism pointed out two thousand five hundred years ago.sukhakāmā hi manussā - dukkha paṭikkũlā” ［Human beings seek pleasure and adverse pain］, Majjhima nikāya. PTS. Vol I., p. 341; see also Saṃyutta nikāya, PTS. Vol IV, p. 127 ff.">[1] Therefore, it is obvious that the idea of community with shared future for mankind is quite compatible with the primary aim of human beings as shown in Buddhism and also it is nicely going in line with Buddhist slogan that may all living be happy.Sabbe sattã bhavantu suhkhitattã. Karaniya metta sutta, Suttanipãta.">[2]Though the acquiring happiness and avoiding suffering are the aim of all individual members of mankind, it is surprising that apparent nature of most of the individuals is to achieve their own happiness through the violent means irrespective of the suffering of other fellow members. This is quite true with regard to most of the communities or the countries in the world. This is the main reason why we experience different types of struggles, fights, killings, massacres and wars among the individuals, communities or countries. Buddhist teachings based on relativism never accepte only individual welfare without considering needs of society. It always emphasizes the well-being of both the society as well as the individual. Society and individual must both work together to ensure prosperity and progress.This dual function of the result of one’s action directed towards oneself and others was interestingly pointed out by the Buddha in the satipaṭṭhāna-saṃyutta in the Saṃyutta-nikāya as follows: “Protecting oneself, one protects others; protecting others, one protects oneself. (attānaṁ rakkhanto paraṁ rakkhati paraṁ rakkhanto attānaṁ rakkathi).”[3]Commenting on these two complementary sentences, Ven. Nyanaponika explains well how one’s action mutually benefits both the doer and others: “We shall now better understand how those two complementary sentences of our text harmonize. Self-protection is the indispensable basis. But true self-protection is possible only if it does not conflict with the protection of others; for one who seeks self-protection at the expense of others will defile as well as endanger himself. On the other hand, protection of others must not conflict with the four principles of patience, non-violence, loving-kindness and compassion; it also must not interfere with their free spiritual development as it does in the case of various totalitarian doctrines. Thus, in the Buddhist conception of self-protection all selfishness is excluded, and in the protection of others violence and interference has no place.”Access to Insight (Legacy Edition), 2 November 2013, http://www.accesstoinsight.org/lb/authors/nyanaponika/bl034.html, Accessed 25 April 2015.">[4]It should be mentioned that China has properly understood the value of the concept of mutual protection suggested by Buddhism. It is nicely delineated in the report to the 18th National Congress of the CPC in November 2012. It says: “In promoting mutually beneficial cooperation, we should raise awareness about human beings sharing a community of common destiny. A country should accommodate the legitimate concerns of others when pursuing its own interests; and it should promote common development of all countries when advancing its own development. Countries should establish a new type of global development partnership that is more equitable and balanced, stick together in times of difficulty, both share rights and shoulder obligations, and boost the common interests of mankind.”Hu Jintao Wenxuan, Selected Works of Hu Jiangtao, Volume 3, Beijing: People’s Publishing House, 2016, p.651.">[5]There is no doubt that China’s endeavour for Community with Shared Future for Mankind is based on altruistic aspiration recommended by Buddhism. When we look at the world of today, it is quite clear that many countries are struggling to overcome their social and political problems which lead to unrest and unhappiness of their people. Without the assistance of other powerful nations, they are unable to come forward with the development activities. In such circumstances it is laudable that China presents the program called Community with Shared Future for Mankind which solely aim at peaceful harmonious and happier co-existence of mankind. Nandalal Tiwari observes: “This is the first amendment on China’s foreign policy since the 1982 constitution amendment. And this signifies a clear shift in China’s foreign policy thrust as it indicates that China, as a major country in the global affairs, will endevour for development of humanity at large while maintaining its policy of peaceful co-existence”The Rising Nepal, http://therisingnepal.org.np/news/22680, Accessed 03- 10-2019.">[6].The concept of community with shared future undoubtedly suggests to a global society where all the members can survive happily on the ground of peaceful co-existence, to which Buddhism is looking for. The society which is implied by the Buddhist principle of loving kindness (mettã) can be brought out successfully through the effective implementation of the concept of community with shared future for mankind put forward by China. By mere wishing loving kindness would not affect to the life of people. There should be systematic procedure to put its vision into action which leads to happiness on the equal basis to the entire mankind. In this respect, China is deserved to be honoured as the first country which came forward to implement a meaningful and effective system which paves the way for peace, happiness and prosperity on the global scale, through the ideology of community of shared future for mankind.Globalization of the economy, polity, culture, ideology and so on provides a good opportunity for the global society to transform humanity into a high level to marks the development of both inward and physical aspects of human beings in equal measure if the transformation is guided by an authority with the power to administer it with a right vision based on the real nature of humankind. When we critically examine the globalized culture, ideology, economic policies, fashion and political perspectives prevailing all over the world today, a suspicion arises as to whether the global society is a product of evil-minded groups of people or institutions or organizations under which the process of the globalization is taking place.Present form of globalizing movement brings interconnections among societies together by way of promoting events, decisions and activities in different parts of the world. This is in part an expansion of anything (goods and services) thought to be required or desired by people all over the world. In this process no attempt is made to choose what is beneficial (attha-saṁhita), or unbeneficial, harmful (anattha-saṁhita) to people in the global society. When we consider what flows almost seamlessly throughout the world because of globalization, it is quite evident that both beneficial and unbeneficial or harmful things secure opportunity to move almost anywhere, often without restriction. Hence, as McGrew pointed out, we can find social relations in the global society “in virtually all areas of human activity from academic to the sexual”Modernity and its Futures: Understanding Modern Societies, Book IV. Stuart Hall, David Held and Tony McGrew, Eds., Cambridge, U.K: Polity Press, 1992, pp. 65-66.">[7].It is evident that the globalization process emanated from Western liberal society which, in our opinion, lays more emphasis on sense enjoyment. Principles of Western liberalism such as free and fair elections, civil rights, freedom of the press, freedom of religion, free trade and private property seem to be founded on moral principle. But it should be noted that some of the principles of liberalism such as freedom of the press and free trade - which are increasingly manifest in globalization without much restriction - are giving rise to disastrous results to global society. It does not matter whether globalization is controlled by a group of people or institutions belonging to either the Western or Eastern part of the world. What is more important is that globalization should develop with full awareness of the physical and psychological wellbeing, in its highest sense, of all humankind. Yet, it is evident that the present globalization shows little if any such conscious movement. The danger involved in the present situation was anticipated forty years ago by the former Director-General of UNESCO, Mr. Federico Mayer, in the following way: “Today scientific knowledge and technology are developing too rapidly for them to be integrated into our everyday world … There is even a considerable risk, if care is not taken to forestall this eventually, of the emergence of a ‘Brave New World’ where a silenced majority will be dominated by those who possess and control knowledge, information and communications.”The Ethics of Life, Edited by Denis Noble, Jean-Didier Vincent; with contributions by György Ádám … ［et al.］ Paris: UNESCO Publishing, 1997, p. 8. (See the preface.)">[8]The attempt initiated by China to bring out a global society based on the principle of peaceful co-existence through the ideology of Community with Shared Future for Mankind cannot be interpreted as an attempt to dominate silenced majority in the world under its control. This is quite evidential from the statement of Chinese Foreign Minister Wang Yi who clearly revealed China’s future diplomacy. The statement runs as follows:To make new and greater contributions for mankind is our Party’s abiding mission…This is an important distinction between the CPC and political parties of other countries, as well as an international image the CPC has fostered… the construction of a new type of international relations, and the building of a community with a shared future for mankind make it necessary for China to make practical efforts and set an example, as well as unswervingly pursue a road to a great nation which is different from that of traditional powers. This is not only the historical duty that China, as a big socialist country, should undertake for the development of human society, but also the historical mission that the Chinese Communists should advance for the progress of human political civilization[9].Commenting on this statement, Charlotte Gao observes: “what Wang actually said is that the CPC aims to set an example to the world, proving that its unique model, different from that of those traditional Western powers, can lead humankind, too.”[10]Any activity done with the altruistic spirit is based on the right vision which is in Buddhist terminology sammã diţţhi. The community with shared future for mankind definitely refers to right vision as it aims at peace, happiness and wellbeing of mankind. Therefore, this ideology of community with shared future is none other than the right intention (sammã sankappa) which is expressed through intention free from lust (nekkhamma-sankappa), intention of good will which is free from ill will (avyãpãda-sankappa) and intention of harmlessness free from cruelty (avihimsã-sankappa). Newly adopted foreign policy of China does not aim at expansion of its territories to keep other countries under its control. Hence, there cannot be a lustful intention. When we examine the purpose of presenting the concept of community with shared future for mankind by China is to bring out unity in diversity through which peace, harmony and prosperity can be achieved on the common basis. Hence, it involves intention of good will. This intention of good will is quite clear when we understand three dimensions of the community of shared future for mankind. Prof. Wang Yiwei explains it in the following way: “There are three dimensions to understand Community of Shared Future for Humankind: historically, activating shared traditions of lasting peace, common security; Presently, shaping common prosperity and open/ inclusive international system; futurely, building a green and sustainable world, seeking global dynamic consensus in AI revolution and global commons.”[11]Intention of none-violence is also a pertinent characteristic of the concept of community with shared future. Violence involves with war affairs which necessarily emerge from the ill will. China has proved from its development strategies and dialogues with other world leaders that it does not have an idea of involving in war affairs for the purpose of expansion of its territories. Asia-Pacific reports that “Over the past 70 years since the founding of the People’s Republic of China, China has never provoked a war or conflict, nor has it ever invaded another country or taken an inch of land from others. History has proven and will continue to prove that China will not follow in the path of the big powers seeking hegemony when it grows strong.”[12]Buddhism through its social principles and economic policies seeks a harmonious, peaceful and prosperous global society where there is not any kind of injustice which leads to social miseries. Even in the Noble Eight-fold Path which leads for the achievement of ultimate happiness there are factors namely, right vision (sammã diţţhi), right intention (sammã sankappa), right speech (sammã vãcã) right actions (sammã kammanta) and right livelihood (sammã ãjïva) which have direct appeal to social aspects which can bring out an ideal universal society. If the ideal human qualities such as generosity (dãna), liberality (pariccãga), equality (samãnattatã), loving kindness (mettã), compassion (karunã), appreciative joy (muditã), equanimity (upekkhã) and so on enumerated in Buddhism meet the appropriate strategic plan to implement them among mankind on the global basis, there is no doubt that the dream of the community of shared future certainly would become true. The universal kingdom proposed through the legendary universal monarch (ckkavatti rajã) by Buddhism[13] has no difference with the global society suggested by China through the community with shared future for mankind. When we examine the action plan put forward by China to make true the dream of community with shared future, it would not be very long time for people to experience the taste of such perfect society which Buddhism is looking for.Another very valuable implication of the concept of community with shared future for mankind is that “countries should respect one another, discuss issues as equals, and resolutely reject a Cold War mentality and power politics. Countries should take a new approach to developing state-to-state relations with communication, rather than confrontation, and partnerships, rather than alliances”[14]. This really reminds us factors for development (aparihãnïya dhammã) recommended by the Buddha for the Licchavi kings.[15] Working together in unity is very important as it always leads to solve the mutual problems among the countries without disputes. Friendly discussions, dialogues, mutual respect and understanding necessarily avoid harmful and dangerous results which pave the way for conflicts, confrontations and wars.It is more likely that the pragmatic application of the concept of community with shared future finds its ideological background and inspiration from the belief expressed through the following statement made by President Xi Jinping at the 95th Anniversary of the Founding of the Communist Party of China: “China believes that all countries are equal, irrespective of size, strength, and wealth. It respects the right of all countries to choose their own path of development, upholds international equity and justice, and opposes the act of imposing one’s will on others, interfering in the internal affairs of other countries, and using one’s strength to bully the weak.”[16] This virtuous belief of China has the equal footing with Buddhist concept of equality (samānattatā) coming under the four sources of hospitality (cattãro sangaha vatthu). The virtue of equality is expressed through the impartiality (samānattatā), It “requires treating all persons equally as human beings. To be impartial one must go beyond one’s parochial considerations of gender, ethnicity, colour, religion or countryIBC Journal of Buddhist studies (IBCBS), Vol. 1. 2019, p. 218.">[17]”. This avoids using one’s strength to bully the weak and expects all to enjoy equal rights. In such a circumstance, no need to insist that there cannot be imposing one’s will on others.The aim of Buddhist social principles is to bring out a global society where all the members live together happily in harmony and peace enjoying social rights and privileges on the equal basis. When the concept of community with shared future for mankind is taken into consideration from Buddhist point of view, there is no doubt that it conveys all Buddhist social principles by implication. Though the principles are there even in the highest form, if there are no methods of application of them into reality, they would remain only as mere concepts forever. Building of a harmonious world of enduring peace and common prosperity is undoubtedly a gigantic project as it covers entire mankind throughout the universe. It is fortunate that China has realized this truth and came forward with the effective methods for the actualization of the dream of everyone. It is the duty and responsibility of all the nation big or small, in the world to give their fullest support individually and collectively to China for this invaluable philanthropic project.