LITMIR.BIZ

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not in calling attention to a matter calculated to cause division.—Patimokkha.

      Dwell together in mutual love.—Brahmanadhammika-sutta.

      Let us now unite in the practice of what is good, cherishing a gentle and sympathizing heart, and carefully cultivating good faith and righteousness.—Travels of Fa-hien.

      May I obtain wealth, and ... may the wealth ... obtained by me be for the benefit of others.—Jinalankara.

      Feeling deep compassion for the poor, grudging nothing which he possessed.—Phu-yau-king.

      Humble in mind, but large in gracious deeds, abundant in charity to the poor and helpless.—Fo-sho-hing-tsan-king.

      Full of modesty and pity, ... kind and compassionate to all creatures that have life.—Tevijja-sutta.

      He who ... is tender to all that lives ... is protected by heaven and loved by men.—Fa-kheu-pi-u.

      Day and night the mind of Buddha's disciples always delights in compassion.—Dhammapada.

      Let him not think detractingly of others.—Sariputta-sutta.

      But offer loving thoughts and acts to all.—Sir Edwin Arnold.

      Never should he speak a disparaging word of anybody.—Saddharma-pundarika.

      Whatever I understand (to be right) ... I desire to practice.—Rock Inscriptions of Asoka.

      Lightly to laugh at and ridicule another is wrong.—Fa-kheu-pi-us.

      Virtuous deeds should be practiced today; for who can say but we may die tomorrow?—Temee Jatu.

      May I be thoroughly imbued with benevolence, and show always a charitable disposition, till such time as this heart shall cease to beat.—Inscription in Temple of Nakhon Vat.

      Born to give joy and bring peace to the world.—Fo-pen-hing-tsih-king.

      The whole world of sentient creatures enjoyed ... universal tranquility.—Fo-sho-hing-tsan-king.

      Enmity and envy gave way to peace; contentment and rest prevailed everywhere; ... discord and variance were entirely appeased.—Fo-sho-hing-tsan-king.

      Creatures of every variety were moved one toward another lovingly; fear and terror altogether put away, none entertained a hateful thought; the Angels, foregoing their heavenly joys, sought rather to alleviate the sinner's sufferings.—Fo-sho-hing-tsan-king.

      The virtuous retain in their mind the good done to them, whereas the evil they experience drops from their mind, like water from a lotus-petal.—Jatakamala.

      Vice, O king, is a mean thing, virtue is great and grand.—Questions of King Milinda.

      I deem ... unrighteous actions contemptible.—Mahavagga.

      Like food besmeared with poison, I abhor such happiness as is tainted with unrighteousness.—Jatakamala.

      As men sow, thus shall they reap.—Ta-chwang-yan-king-lun.

      Actions have their reward, and our deeds have their result.—Mahavagga.

      Our deeds are not lost, they will surely come (back again).—Kokaliya-sutta.

      Reaping the fruit of right or evil doing, and sharing happiness or misery in consequence.—Fo-sho-hing-tsan-king.

      Your evil thoughts and evil words but hurt yourself.—Fo-sho-hing-tsan-king.

      Hell was not created by any one.... The fire of the angry mind produces the fire of hell, and consumes its possessor. When a person does evil, he lights the fire of hell, and burns with his own fire.—Mulamuli.

      People grieve from selfishness.—Jara-sutta.

      Doing good we reap good, just as a man who sows that which is sweet (enjoys the same).—Fa-kheu-pi-us.

      He who does wrong, O king, comes to feel remorse.... But he who does well feels no remorse, and feeling no remorse, gladness will spring up within him.—Questions of King Milinda.

      Morality brings happiness: ... at night one's rest is peaceful, and on waking one is still happy.—Udanavarga.

      If, then, you would please me, show pity to that poor wretch.—Nagananda.

      Oppressed with others' sufferings.—Fo-sho-hing-tsan-king.

      A loving heart is the great requirement! ... not to oppress, not to destroy; ... not to exalt oneself by treading down others; but to comfort and befriend those in suffering.—Fo-sho-hing-tsan-king.

      He cares for and cherishes his people more than one would a naked and perishing child.—Fo-pen-hing-tsih-king.

      The acts and the practice of religion, to wit, sympathy, charity, truthfulness, purity, gentleness, kindness.—Pillar Inscriptions of Asoka.

      Go ye, O Brethren, and wander forth, for the gain of the many, the welfare of the many, in compassion for the world, for the good, for the gain, for the welfare of ... men.... Publish, O, Brethren, the doctrine glorious.... Preach ye a life of holiness ... perfect and pure.—Mahavagga.

      Go, then, through every country, convert those not converted.... Go, therefore, each one travelling alone; filled with compassion, go! rescue and receive.—Fo-sho-hing-tsan-king.

      Have you not heard what Buddha says in the Sutra (where he bids his followers), not to despise the little child?—Ta-chwang-yan-king-lun.

      In this mode of salvation there are no distinctions of rich and poor, male and female, people and priests: all are equally able to arrive at the blissful state.—From a Chinese Buddhist Tract.

      Even the most unworthy who seeks for salvation is not to be forbidden.—Ta-chwang-yan-king-lun.

      Look with friendship ... on the evil and on the good.—Introduction to Jataka Book.

Should those who are not with us, O Brethren, speak in dispraise of me,[1] or of my doctrine, or of the church, that is no reason why you should give way to anger.—Brahma-jala-sutta.

      Why should there be such sorrowful contention? You honor what we honor, both alike: then we are brothers as concerns religion.—Fo-sho-hing-tsan-king.

      No decrying of other sects, ... no depreciation (of others) without cause, but on the contrary, rendering of honor to other sects for whatever cause honor is due. By so doing, both one's sect will be helped forward, and other sects benefited; by acting otherwise, one's own sect will be destroyed in injuring others.—Rock Inscriptions of Asoka.

      But if others walk not righteously, we ought by righteous dealing to appease them: in this way, ... we cause religion everywhere to take deep hold and abide.—Fo-sho-hing-tsan-king.

      Who is a (true) spiritual teacher?

       He who, having grasped the essence of things, ever seeks to be of use to other beings.

      —Prasnottaramalika.

      Tell him ... I look for no recompense—not even to be born in heaven—but seek ... the benefit of men, to bring back those who have gone astray, to enlighten those living in dismal error, to put away all sources of sorrow and pain from the world.—Fo-pen-hing-tsih-king.

      I consider the welfare of all people as something for which I must work.—Rock Inscriptions of Asoka.

      Then the man ... said to himself: "I will not keep all this treasure to myself; I will share it with others." Upon this he went to king Brahmadatta, and said: ... "Be it known to you I have discovered a treasure, and I wish it to be used for the good of the country."—Fo-pen-hing-tsih-king.

      The sorrow of others enters into the hearts of good men as water into the soil.—Story of Haritika.

      With no selfish or partial joy ... they rejoiced.—Fo-sho-hing-tsan-king.

      If thou see others lamenting, join in their lamentations: if thou hear

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