Master Hsuan Hua, from Lotuses in the Spring Sun (Chwun-er Lyan-hwa), 102People who cultivate the Way need first off to not be selfish. This matter isn't one which should be undertaken solely for the sake of insuring one's own security, but rather it should be out of the need to benefit the entire world. It's necessary to let go of one's self. It's not that one thinks, "In this respect and in that respect I'm really incomparably great!" Rather one must act out of concern for preserving the larger state of affairs.
Sharing the Dharma with others, so that they too may benefit from the Buddha's wisdom.
From Hierocles comments:1. First worship the Immortal Gods, as they are established and
ordained by the Law.
From the Golden Verses of Pythagoras, Firth editor.Verse 1. “Worship the Immortal Gods“ with an understanding as to
their order and function in the universe. For it is Impossible to
worship unless you understand to some extent the nature and
function of that which you worship. The Gods do not occupy their
position by accident, nor from carelessness on the part of the Great
Architect, nor are they isolated units independent of each other, but
rather are they linked together in such a way as to form one perfect
whole, like the different parts of one animal.
Pythagoras seems to have divided the beings in the universe roughly
into three orders:—
(1) The Immortal Gods whose who live perpetually in the knowledge
of God the Father and Creator of all, being secured from change or
separation from Him);
(2) The Heroes, and
(3) The Terrestrial Dæmons.
Talbot Mundy (1879-1940)THE LAMA'S LAW
O YE who look to enter in through Discipline to Bliss,
Ye shall not stray from out the way, if ye remember this:
Ye shall not waste a weary hour, nor hope for Hope in vain,
If ye persist with will until self righteousness is slain.
If through the mist of mortal eyes, deluded, ye discern
That ye are holier than these, ye have the whole to learn!
If ye are tied with tangled pride because ye learn the Law,
Know then, your purest thoughts deny the Truth ye never saw!
If ye resent in discontent the searchlight of reproof,
In hooded pride ye stand aside, at sin's not Soul's behoof!
Each gain for self denies the Self that knows the self is vain.
Who crowns accomplishment with pride must build the whole again!
But if, at each ascending step, more clearly ye perceive
That he must kill the lower will who would the world relieve
And they are last who would be first, their effort thrown away;
Be patient then, and persevere. Ye tread the Middle Way!
Yoga-Vasistha II:4Liberation produces selflessness; we lose our selfishness when we come to know the
unity of the soul. By effort one can attain knowledge which leads to salvation. This
is obvious; but what is called God, destiny or fate is fictitious and is not seen. The
dull and the ignorant created God, which is none other than self-effort of a past
incarnation affecting one.
G. de Purucker, Golden PreceptsDo not seek for truth in any place except in the faculty which cognizes truth which is your inmost self, for it alone can cognize truth.
It is the active brain-mind, filled with thoughts of the day, filled with desires of the hour, filled with the prejudices and opinions which are so transitory — and which more than anything else this active brain-mind is afflicted with — which prevent your visioning of the truth, prevent your obtaining the vision sublime.
1 Corinthians 13, Knox translation1 I may speak with every tongue that men and angels use; yet, if I lack charity, I am no better than echoing bronze, or the clash of cymbals. 2 I may have powers of prophecy, no secret hidden from me, no knowledge too deep for me; I may have utter faith, so that I can move mountains; yet if I lack charity, I count for nothing. 3 I may give away all that I have, to feed the poor; I may give myself up to be burnt at the stake; if I lack charity, it goes for nothing. 4 Charity is patient, is kind; charity feels no envy; charity is never perverse or proud, 5 never insolent; does not claim its rights, cannot be provoked, does not brood over an injury; 6 takes no pleasure in wrong-doing, but rejoices at the victory of truth; 7 sustains, believes, hopes, endures, to the last.
The Pratyutpanna Samadhi Sutra tr. by Harrison, BDK, pp. 21-22These Three Realms are simply made by thought. Whatever I think, that I see.
The mind creates the Buddha. The mind itself sees him. The mind
is the Buddha. The mind is the Tathagata. The mind is my body, the
mind sees the Buddha. The mind does not itself know the mind, the
mind does not itself see mind. A mind with conceptions is stupidity,
a mind without conceptions is nirvana. There is nothing in these
dharmas which can be enjoyed; they are all made by thinking. If
thinking is nothing but empty, then anything which is thought is
also utterly nonexistent.' So it is, Bhadrapala, such is the vision of
the bodhisattvas who are established in the meditation."
The Buddha then recited the following verses:
Mind does not know mind;
With mind one cannot see mind.
Mind giving rise to conceptions is stupidity;
Free of conceptions it is nirvana.
There is nothing fixed or firm in these dharmas;
They are forever located in thinking.
When one understands emptiness,
One is altogether free of conceptual thinking.
Such is the nature of true social justice, [Orestes] Brownson declares: not the selfish loneliness of the Benthamite philosophy, nor the mean equality of the Socialists, but a liberation of every man, under God, to do the best that is in him. Poverty is no evil, in itself; obscurity is no evil; labor is no evil; even physical pain may be no evil, as it was no evil to the martyrs. This world is a place of trial and struggle, so that we may find our higher nature in right response to challenge.
To the Socialist, says Brownson, poverty, obscurity, and physical suffering are positive evils, because the Socialist does not perceive that these challenges are put into the world to save us from apathy and sloth and indifference. The Socialist would condemn humanity to a condition of permanent injustice, in which no man could hope for what is his due, the right to exercise his talents given him by God; the Socialist would keep us all in perpetual childhood.
Excerpt From: The Essential Russell Kirk.
Great Master Shr Syan (d. 1734) Exhortation to Resolve Upon Bodhi.We have heard that resolving the mind is foremost among the essential doors for entering the Path, and that making vows is first among the crucial matters in cultivation. By making vows, we can save living beings. By resolving our minds, we can realize the Buddhas’ Path. If we do not make our resolve great and our vows firm, we will remain on the turning wheel throughout as many kalpas as there are particles of dust. Any cultivation will be only bitter toil done in vain.
As the Flower Adornment Sutra says, “If you forget your resolve upon Bodhi, your cultivation of even wholesome practices becomes the karma of demons.” this it is clear that forgetting our resolve upon Bodhi is even worse than having never made the resolve.
Thus we know that anyone wishing to study the vehicle of the Thus Come Ones must first make the vows of a Bodhisattva without delay.
From chapter one of the Avadhut Gita, by Mahatma Dattatreya, tr. by HP Shastri.2. How can I salute the Self, which is indestructible, which is all Bliss, which in Itself and by Itself pervades everything, and which is inseparable from Itself?
3. I alone am, ever free from all taint. The world exists like a mirage within me. To whom shall I bow?
4. Verily the one Self is all, free from differentiation and non-differentiation. Neither can it be said, It is nor It is not. What a great mystery.
5. This is the whole substance of Vedanta; this is the essence of all knowledge, theoretical and intuitional. I am the Atman, by nature impersonal and all-pervasive.
Excerpt From: The Essential Russell Kirk, p. 52All the aspects of any civilization arise out of a people’s religion: its politics, its economics, its arts, its sciences, even its simple crafts are the by-products of religious insights and a religious cult. For until human beings are tied together by some common faith, and share certain moral principles, they prey upon one another. In the common worship of the cult, a community forms. At the heart of every culture is a body of ethics, of distinctions between good and evil; and in the beginning, at least, those distinctions are founded upon the authority of revealed religion. Not until a people have come to share religious belief are they able to work together satisfactorily, or even to make sense of the world in which they find themselves. Thus all order—even the ideological order of modern totalist states, professing atheism—could not have come into existence, had it not grown out of general belief in truths that are perceived by the moral imagination.
R. B. Y. Scott, The Relevance of the Prophets: An Introduction to the Old Testament Prophets and their Message (New York, 1968), 225.The myth of inevitable and perpetual progress has been exploded by the impact of world wars, with their demonstration that autonomous man cannot solve the vast problems of racial and cultural conflict, economic welfare and political order...He is overwhelmed by his own machinery, and by social torrents set loose through his unwillingness to affirm his solidarity with his fellow men. The judgments of God are manifest in the world of today. The time has come to bring home to men that these are right judgments on human sin; that men bear these consequences inevitably, because they are morally responsible beings who have denied their own nature in denying their responsibility to their neighbors.
Bhadrakalpika Sūtra, p. 5For innumerable kalpas they [the bodhisattvas] had amassed powerful
aspirations for enlightenment. Their faces were smiling, their words
straightforward; they were never irritated, and they spoke in
musical cadences. Their minds were overwhelmingly brilliant,
and they had ceaseless inner confidence in their knowledge.
They had obtained patient conviction concerning the integral
sameness of all constituents of reality and with their fearlessness
overawed boundless assemblies. They had ways of teaching
across the furthest reaches of ten million kalpas with
a single word. They delighted in seeing how all dharmas are like
illusions, mirages, the moon in water, dreams, and echoes.
Immeasurably fearless was their knowledge, and they fully
understood all the intricacies of behavior and subtle moods of
Vast was their virtue, their minds unhindered; they were
without egocentric pride, and were endowed with patience.
Their virtue was like a great wave billowing, and they embraced
all the holy aspirations existing within the limitless array of the
The Iliad, Book X, trans. Pope.By mutual confidence and mutual aid,
Great deeds are done, and great discoveries made;
The wise new prudence from the wise acquire,
And one brave hero fans another's fire.
BibleThe Lord our God is One Lord.
And thou shalt love the Lord thy God
with all thy heart and with all thy soul
and with all thy mind and with all thy strength.
This is the first commandment.
And the second is like, namely this:
Thou shalt love thy neighbor as thyself.
There is none other commandment greater than these.
Avatamsaka Sutra, ch. 40Good Man, of all offerings, the gift of Dharma is supreme. That is to say, the offering of cultivating according to the teachings, the offering of benefiting all living beings, the offering which gathers in all living beings, the offering of standing in for all beings to undergo their suffering, the offering of diligently cultivating good roots, the offering of not forsaking the deeds of the Bodhisattva, and the offering of not renouncing the Bodhi mind.
Good Man, the immeasurable merit and virtue created from making those offerings [of lamps, incense etc], when compared with the merit and virtue from a single thought of offering Dharma, does not equal one part in a hundred, one part in a thousand, one part in a hundred thousand kotis of nayutas.... None of them measure up to a single part. Why is this? Because all Thus Come Ones honor the Dharma. Cultivating according to the teachings gives birth to all Buddhas. If all Bodhisattvas make the offering of Dharma, they perfect the making of offerings to all Thus Come Ones. Cultivation in this manner is a true offering, a vast, great, and most supreme offering.
Iamblichus, Exhortation to Philosophy.This one thing, therefore, must be deemed absolutely true, viz that to a good man neither in life nor after death will any evil come, nor are his affairs neglected by the gods; so that to him will be given all the good qualities which contribute to felicity, and he who closely follows the path leading to virtue will live most happily.
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