{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_18223/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_18223","id":"gutenberg_18223","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/18223","summary":null,"tags":["Buddhism","Category: Philosophy & Ethics","Category: Religion/Spirituality"],"text":"Produced by Marilynda Fraser-Cunliffe, Sankar Viswanathan,\nand the Online Distributed Proofreading Team at\nhttp://www.pgdp.net\n\n\n\n\n\n\n\n\n\n                    TEN CENT POCKET SERIES NO. 325\n\n                     Edited by E. Haldeman-Julius\n\n\n\n                            The Essence of\n                               Buddhism\n\n\n\n\n                       HALDEMAN-JULIUS COMPANY\n                            GIRARD, KANSAS\n\n\n                           Copyright, 1922.\n\n                       Haldeman-Julius Company.\n\n\n\n\nPREFACE.\n\n\nI am glad to be permitted thus to say, in a few words of introduction\nto this well-meditated little volume, how pleasant and how profitable\nan idea it must be considered to have designed and compiled a Buddhist\nanthology. Selecting his cut and uncut jewels from very various\nBuddhistic sources, Mr. Bowden has here supplied those who buy and use\nthe book with rubies and sapphires and emeralds of wisdom, compassion,\nand human brotherhood, any one of which, worn on the heart, would be\nsufficient to make the wearer rich beyond estimation for a day. The\nauthor disclaims any attempt to set forth a corpus of Buddhistic\nmorality and doctrine, nor, indeed, would anything of the kind be\npossible within such narrow limits; but I rejoice to observe how well\nand faithfully his manifold extracts from the Sacred Books of India\nand the East exhibit that ever-pervading tenderness of the great\nAsiatic Teacher, which extended itself to all alike that live. This\ncompassionateness of Gautama, if nothing else had been illustrated by\nthe collection, would render it precious to possess and fruitful to\nemploy; but many another lofty tenet of the \"Light\" of Asia finds\nillumination in some brief verse or maxim as day after day glides by;\nand he who should mark the passage of the months with these simple\npages must become, I think, a better man at the year's end than at\nits beginning. I recommend this compilation without hesitation or\nreserve.\n\nEDWIN ARNOLD.\n\n\n\n\nCOMPILER'S PROEM.\n\nE. M. BOWDEN.\n\n\nIn this compilation no attempt has been made to present a general view\nof Buddhism as a religious or philosophical system. The aim has rather\nbeen to turn Buddhism to account as a moral force by bringing together\na selection of its beautiful sentiments, and lofty maxims, and\nparticularly including some of those which inculcate mercy to the\nlower animals.\n\nOn this point a far higher stand is taken by Buddhism than by\nChristianity--or at any rate than by Christianity as understood and\ninterpreted by those who ought to know. Not only is the whole question\nof our duties to the lower animals commonly ignored in Christian works\nas, for instance, in the famous Imitation of Christ, and scores of\nothers; but, as if this were not enough, a reasoned attempt has\nactually been made, on the strength of Christian teaching, to explode\nthe notion that animals have any right (e.g., in Moral Philosophy, by\nFather Joseph Rickaby). Very different in this respect is the tone of\nthe average Buddhist treatise, with its earnest exhortations,\nrecurring as a matter of course, to show mercy on every living thing;\nand this difference alone is an adequate reason for compiling a\nBuddhist anthology.\n\nIn regard to the sources quoted from, considerable latitude seemed\nallowable. They do not all, by any means, possess canonical authority.\nBut they are all distinctly Buddhist in character. The supposed dates\nof the originals range from at least the third century B. C. to\nmedieval and later times.\n\nHence, it is clear that, should any one think to make use of\nquotations from this work for controversial purposes, a certain degree\nof caution will be necessary. The context of the passage, and the date\nand the authorship of the original work, may all need to be taken into\naccount; while it must also be borne in mind that the religious terms,\nsuch as \"heaven\" and \"sin,\" which have to be employed in English, do\nnot always correspond exactly to the Buddhist conception.\n\nOf the numerous Buddhist works which have now been translated from\nsome eight or ten eastern languages, the greater number, when regarded\npurely as literature, occupy a very low level. At times they are so\nremarkably dull and silly that the reader is inclined to ask why they\nwere ever translated. But the one redeeming feature in the voluminous\ncompositions of Buddhist writers is the boundless compassion which\nthey consistently inculcate.\n\nThe insertion of a passage in these pages does not necessarily imply\nthat the compiler accepts in its entirety the teaching it conveys.\nConcerning that oft-repeated injunction, not to kill any living\ncreature whatsoever, we can hardly doubt that there are many cases in\nwhich to take life, provided it is taken painlessly, not only is not\non the whole an unkindness, but is an act of beneficence. If we\nsometimes give to this injunction the sense of extending our sympathy\nto the lowest sentient being, and not causing pain to living creatures\nwhile they live, we shall perhaps not be doing violence to the spirit\nof mercy by which it was prompted. There are many passages in Buddhist\nworks which advocate preference for the spirit over the letter, or the\nexercise of judgment in accepting what we are taught.\n\nA few passages, though not many, have been included more because they\nare striking or poetical than for the sake of their moral teaching.\n\nAs the references given are mostly to the Oriental origins, it is only\nfair to insert here a list of the English and French translations\nwhich have been principally used in compiling this book. The following\nworks comprise most of those which have proved directly of service for\nthe purpose--\"Sacred Books of the East,\" namely:\n\n     Vol. 10. Dhammapada, by F. Max Muller; and Sutta-Nipata, by V.\n     Fausboll.\n\n     Vol. 11. Buddhist Suttas, by T. W. Rhys Davids.\n\n     Vol. 13. Vinaya Texts, part 1, by T. W. Rhys Davids and H.\n     Oldenberg.\n\n     Vol. 17. Vinaya Texts, part 2, by T. W. Rhys Davids and H.\n     Oldenberg.\n\n     Vol. 19. Fo-sho-hing-tsan-king, by Rev. S. Beal.\n\n     Vol. 20. Vinaya Texts, part 3, by T. W. Rhys Davids and H.\n     Oldenberg.\n\n     Vol. 21. Saddharma-pundarika, by H. Kern.\n\n     Vol. 35. Questions of King Milinda, part 1, by T. W. Rhys Davids.\n\n     Vol. 36. Questions of King Milinda, part 2, by T. W. Rhys Davids.\n\n     Vol. 49. Buddhist Mahayana Texts, by E. B. Cowell, F. Max Muller,\n     and J. Takakusu.\n\n     \"Sacred Books of the Buddhists,\" namely:\n     Vol. 1. Jatakamala, by J. S. Speyer.\n     Vol. 2. Dialogues of the Buddha, by T. W. Rhys Davids.\n\n     The Jataka, or Stories of the Buddha's Former Births, translated\n     under the editorship of Professor E. B. Cowell.\n\n     Buddhism of Tibet, by L. A. Waddell.\n\n     Buddhism in Translations, by H. C. Warren.\n\n     Travels of Fa-hien, by James Legge.\n\n     Selected Essays, by F. Max Muller.\n\n     Buddhist Birth Stories, or Jataka Tales, by T. W. Rhys Davids.\n\n     Hibbert Lectures for 1881, by T. W. Rhys Davids.\n\n     Buddhism, by T. W. Rhys Davids.\n\n     Catena of Buddhist Scriptures from the Chinese, by Rev. S. Beal.\n\n     Abstract of Four Lectures on Buddhist Literature in China, by Rev.\n     S. Beal.\n\n     Romantic Legend of Sakya Buddha, by Rev. S. Beal.\n\n     Texts from the Buddhist Canon known as Dhammapada, by Rev. S. Beal.\n\n     Udanavarga, by W. W. Rockhill.\n\n     Lalita Vistara, by Rajendralala Mitra.\n\n     Sanskrit Buddhist Literature of Nepal, by Rajendralala Mitra.\n\n     Mahavamsa, by L. C. Wijesinha.\n\n     Attanagalu-vansa, by James D'Alwis.\n\n     Archaeological Survey of Southern India (new series of reports),\n     vol. 1, by James Burgess, with translations by Georg Buhler.\n\n     Archaeological Survey of Western India, vol. 4, by James Burgess.\n\n     Sutta-Nipata, by Sir M. Coomara Swamy.\n\n     Katha Sarit Sagara, by C. H. Tawney.\n\n     Grammar of the Tibetan Language, by A. Csoma de Koros.\n\n     Nagananda: a Buddhist Drama, by Palmer Boyd.\n\n     Buddhaghosa's Parables, by Capt. T. Rogers.\n\n     Light of Asia, by Sir Edwin Arnold.\n\n     Ancient Proverbs and Maxims from Burmese Sources, by James Gray.\n\n     Jinalankara, or Embellishments of Buddha, by James Gray.\n\n     We-than-da-ya: a Buddhist Legend, by L. Allan Goss.\n\n     The English Governess at the Siamese Court, by Mrs. A. H.\n     Leonowens.\n\n     The Catechism of the Shamans, by C. F. Neumann.\n\n     View of the History, Literature, and Religion of the Hindoos, by\n     Rev. W. Ward.\n\n     Horace Sinicae: Translations from the Popular Literature of the\n     Chinese, by Rev. Robert Morrison.\n\n     Contemporary Review for February, 1876.\n\n     Cornhill Magazine for August, 1876.\n\n     The Buddhist, vol. 1.\n\n     Journal of Pali Text Society for 1886.\n\n     Journal of Buddhist Text Society of India, vols. 1, 3, 4 and 5.\n\n     Journal of Royal Asiatic Society, new series, vol. 2; also vol. for\n     1894.\n\n     Journal of Ceylon Branch of Royal Asiatic Society, No. 2.\n\n     Journal of Asiatic Society of Bengal, Vol. 36.\n\n     Transactions of Asiatic Society of Japan, vol. 22.\n\n     Journal of American Oriental Society, vol. 4.\n\n     Journal Asiatique, septieme serie, vols. 17, 19 and 20.\n\n     Lalita Vistara, by P. E. Foucaux.\n\n     La Guirlande Pricieuse des Demandes et des Responses, by P. E.\n     Foucaux.\n\n     Sept Suttas Palis, tires du Dighanikaya, by P. Grimblot.\n\n       *       *       *       *       *\n\n\n\n\nTHE ESSENCE OF BUDDHISM.\n\n\nAll beings desire happiness; therefore to all extend your\nbenevolence.--Mahavamsa.\n\nBecause he has pity upon every living creature, therefore is a man\ncalled \"holy.\"--Dhammapada.\n\nLike as a mother at the risk of her life watches over her only child,\nso also let every one cultivate towards all beings a boundless\n(friendly) mind.--Metta-sutta.\n\nHurt not others with that which pains yourself.--Udanavarga.\n\nI cannot have pleasure while another grieves and I have power to help\nhim.--Jatakamala.\n\nWith pure thoughts and fulness of love, I will do towards others what\nI do for myself.--Lalita Vistara.\n\nIf you desire to do something pleasing to me, then desist from hunting\nforever! The poor poor beasts of the forest, being ... dull of\nintellect, are worthy of pity for this very reason.--Jatakamala.\n\nYou will generously follow the impulse of pity, I hope.--Jatakamala.\n\n    For that they hated this poor slender boy,\n    That ever frowned upon their barbarous sports,\n    And loved the beasts they tortured in their play,\n    And wept to see the wounded hare, or doe,\n    Or trout that floundered on the angler's hook.\n\n--Lloyd \"Nichiren.\"\n\nGood men melt with compassion even for one who has wrought them\nharm.--Kshemendra's Avadana Kalpalata.\n\nThough a man with a sharp sword should cut one's body bit by bit, let\nnot an angry thought ... arise, let the mouth speak no ill\nword.--Fo-sho-hing-tsan-king.\n\nThem who became thy murderers, thou forgavest.--Lalita Vistara.\n\nOvercome evil by good.--Udanavarga.\n\nConquer your foe by force, and you increase his enmity; conquer by\nlove, and you reap no after-sorrow.--Fo-sho-hing-tsan-king.\n\nThis great principle of returning good for evil.--Sutra of Forty-two\nSections.\n\nThe member of Buddha's order ... should not intentionally destroy the\nlife of any being, down even to a worm or an ant.--Mahavagga.\n\nWhether now any man kill with his own hand, or command any other to\nkill, or whether he only see with pleasure the act of killing--all is\nequally forbidden by this law.--Sha-mi-lu-i-yao-lio.\n\nMy teaching is this, that the slightest act of charity, even in the\nlowest class of persons, such as saving the life of an insect out of\npity, that this act ... shall bring to the doer of it consequent\nbenefit.--T'sa-ho-hom-king.\n\nHe came to remove the sorrows of all living\nthings.--Fo-sho-hing-tsan-king.\n\n\"Now (said he) I will see a noble law, unlike the worldly methods\nknown to men, ... and will fight against the chief wrought upon man by\nsickness, age, and death.\"--Fo-sho-hing-tsan-king.\n\nTo a righteous man death must bring gladness. For no fear of mishap\nexists for him who is devoted to a holy life.--Jatakamala.\n\nHe lives only to be a help to others.--Questions of King Milinda.\n\nWhy should we cling to this perishable body? In the eye of the wise, the\nonly thing it is good for is to benefit one's fellow-creatures.--Katha\nSarit Sagara.\n\nIs not all I possess, even to my very body, kept for the benefit of\nothers?--Nagananda.\n\nAll men should cultivate a fixed and firm determination, and vow that what\nthey once undertake they will never give up.--Fo-pen-hing-tsih-king.\n\nRather will I fall headlong into hell ... than do a deed that is\nunworthy.--Jataka.\n\nMay my body be ground to powder small as the mustard-seed if I ever\ndesire to (break my vow)!--Fo-pen-hing-tsih-king.\n\nHappy is he that is virtuous--Dhammapada.\n\nTo make an end of selfishness is happiness.--Udanavarga.\n\nThere is no happiness except in righteousness.--Attanagalu-vansa.\n\nFull of love for all things in the world, practicing virtue in order\nto benefit others--this man only is happy.--Fa-kheu-pi-u.\n\nHe that loveth iniquity beckoneth to misfortune.--Jitsu-go-kiyo.\n\nWatch your thoughts.--Dhammapada.\n\nControl your tongue.--Dhammapada.\n\nHave a strict control over your passions.--Story of Sundari and Nanda.\n\nThe higher life maketh he known, in all its purity and in all its\nperfectness.--Tevijja-sutta.\n\nSo imbued were they with lovingkindness that all the birds and animals\nloved them and harmed them not.--Sama Jataka (Burmese version).\n\nCompassionate and kind to all creatures that have\nlife.--Brahma-jala-sutta.\n\n    The birds and beasts and creeping things--'tis writ--\n    Had sense of Buddha's vast embracing love,\n    And took the promise of his piteous speech.\n\n--Sir Edwin Arnold.\n\nHe cherished the feeling of affection for all beings as if they were\nhis only son.--Lalita Vistara.\n\n    Closely as cause and effect are bound together,\n    So do two loving hearts entwine and live--\n    Such is the power of love to join in one.\n\n--Fo-pen-hing-tsih-king.\n\n                That thou mayst know--\n    What others will not--that I love thee most\n    Because I loved so well all living souls.\n\n--Sir Edwin Arnold.\n\nAlways give in charity to people of good conduct.--Jatakamala.\n\nWith every desire to do good, the ignorant and foolish only succeed in\ndoing harm.... 'Tis knowledge crowns endeavor with success.--Jataka.\n\nThere is no sweet companion like pure charity.--Fo-sho-hing-tsan-king.\n\nAlmsgiving, it is said, constitutes the value of riches.--Jatakamala.\n\nGood is restraint in all things.--Dhammapada.\n\nUnselfishness, true, and self-control.--Jataka.\n\nThe religious mendicant, wisely reflecting, is patient under cold and\nheat, under hunger and thirst, ... under bodily sufferings, under\npains however sharp.--Sabbasava-sutta.\n\nThough a man conquer a thousand thousand men in battle, a greater\nconqueror still is he who conquers himself.--Udanavarga.\n\nRoot out the love of self.--Jataka.\n\nThe man of honor should minister to his friends ... by liberality,\ncourtesy, benevolence, and by doing to them as he would be done\nby.--Sigalovada-sutta.\n\nPractice the art of \"giving up.\"--Fo-sho-hing-tsan-king.\n\nSpeak not harshly to anybody.--Dhammapada.\n\nMay I speak kindly and softly to every one I chance to\nmeet.--Inscription in Temple of Nakhon Vat.\n\nOffensive language is harsh even to the brutes.--Suttavaddhananiti.\n\nCourtesy is the best ornament. Beauty  without courtesy is like a\ngrove without flowers.--Buddha-charita.\n\nHe knew not the art of hypocrisy.--Jatakamala.\n\nLet a man say that which is right, not that which is unrighteous, ...\nthat which is pleasing, not that which is unpleasing, ... that which\nis true, not that which is false.--Subhasita-sutta.\n\nAs he who loves life avoids poison, so let the sage avoid\nsinfulness.--Udanavarga.\n\nHe sees danger in even the least of those things he should\navoid.--Tevijja-sutta.\n\nSin easily develops.--Rock Inscriptions of Asoka.\n\nMay I never do, nor cause to be done, nor contemplate the doing of,\neven the most trivial sin!--Attanagalu-vansa (conclusion).\n\nLet not one who is asked for his pardon withhold it.--Mahavagga.\n\n'T is wrong to conquer him who sues for mercy.--Lalita Vistara.\n\nLet none out of anger or resentment wish harm to\nanother.--Metta-sutta.\n\nLet us then live happily, not hating those who hate us. In the midst\nof those who hate us, let us dwell free from hatred.--Dhammapada.\n\nFor hatred does not cease by hatred at any time; hatred ceases by\nlove; this is an old rule.--Dhammapada.\n\n(To the) self-reliant there is strength and\njoy.--Fo-sho-hing-tsan-king.\n\nLet him not grieve for that which is lost.--Attadanda-sutta.\n\nNot from weeping or grieving will any obtain peace of\nmind.--Salla-sutta.\n\nAt first my sorrowing heart was heavy; but now my sorrow has brought\nforth only profit.--Fo-sho-hing-tsan-king.\n\nGive to him that asketh, even though it be but a little.--Udanavarga.\n\nHe delights in giving so far as he is able.--Questions of King\nMilinda.\n\nYour guileless heart loves to exercise its\ncharity.--Fo-sho-hing-tsan-king.\n\nAlways intent on bringing about the good and the happiness of\nothers.--Jatakamala.\n\nEarnestly practice every good work.--Fo-sho-hing-tsan-king.\n\nIf they may cause by it the happiness of others, even pain is highly\nesteemed by the righteous, as if it were gain.--Jatakamala.\n\nWhen pure rules of conduct are observed, then there is true\nreligion.--Fo-sho-hing-tsan-king.\n\nWherein does religion consist?\n\nIn (committing) the least possible harm, in (doing) abundance of good,\nin (the practice of) pity, love, truth, and likewise purity of\nlife.--Pillar Inscriptions of Asoka.\n\n(Not superstitious rites, but) kindness to slaves and servants,\nreverence towards venerable persons, self-control with respect to\nliving creatures, ... these and similar (virtuous actions are the\nrites which ought indeed to be performed.)--Rock Inscriptions of\nAsoka.\n\nThe practice of religion involves as a first principle a loving,\ncompassionate heart for all creatures.--Fo-pen-hing-tsih-king.\n\nShall we in worshipping slay that which hath life? This is like those\nwho practice wisdom, and the way of religious abstraction, but neglect\nthe rules of moral conduct.--Fo-sho-hing-tsan-king.\n\nHow can a system requiring the infliction of misery on other beings be\ncalled a religious system?... To seek a good by doing an evil is\nsurely no safe plan.--Fo-pen-hing-tsih-king.\n\n    Unto the dumb lips of his flock he lent\n    Sad pleading words, showing how man, who prays\n    For mercy to the gods, is merciless.\n\n--Sir Edwin Arnold.\n\nI then will ask you, if a man, in worshipping ... sacrifices a sheep, and\nso does well, wherefore not his child, ... and so do better? Surely ...\nthere is no merit in killing a sheep!--Fo-pen-hing-tsih-king.\n\n                    Nor [shall one] lay\n    Upon the brow of innocent bound beasts\n    One hair's weight of that answer all must give\n    For all things done amiss or wrongfully.\n\n--Sir Edwin Arnold.\n\n    Doing no injury to any one,\n    Dwell in the world full of love and kindness.\n\n--Questions of King Milinda.\n\n    Ministering to the worthy, doing harm to none,\n    Always ready to render reverence to whom it is due.\n    Loving righteousness and righteous conversation,\n    Ever willing to hear what may profit another.\n\n--Fo-pen-hing-tsih-king.\n\n    Scrupulously avoiding all wicked actions;\n    Reverently performing all virtuous ones;\n    Purifying his intention from all selfish ends:\n    This is the doctrine of all the Buddhas.\n\n--Siau-chi-kwan.\n\nInstruct yourself (more and more) in the highest\nmorality.--Nagarjuna's \"Friendly Epistle.\"\n\nCultivate compassion.--Visuddhi-Magga.\n\nMay my thoughts, now small and narrow, expand in the next existence,\nthat I may understand the precepts ... thoroughly, and never break\nthem or be guilty of trespasses.--Inscription in Temple of Nakhon Vat.\n\nReligion he looks upon as his best ornament.--Fo-sho-hing-tsan-king.\n\nThe sinner is never beautiful.--Lalita Vistara.\n\nUse no perfume but sweetness of thoughts.--Siamese Buddhist Maxim.\n\nWealth and beauty, scented flowers and ornaments like these, are not\nto be compared for grace with moral rectitude!--Fo-sho-hing-tsan-king.\n\nHe who ... cannot feel joy to see merit in others is stained with the\ndarkness of sin.--Story of Pratiharyya.\n\nAsk not of (a person's) descent, but ask about his\nconduct--Sundarikabharadvaja-sutta.\n\nThe young man Vasettha said: \"When one is virtuous and full of (good)\nworks, in this way he becomes a Brahman.\"--Vasettha-sutta.\n\nNot by birth does one become low caste, not by birth a Brahman; by his\ndeeds he becomes low caste, by his deeds he becomes a\nBrahman.--Vasala-sutta.\n\nWhosoever strikes, or by words annoys, mother or father, brother or\nsister, ... let us know such as a \"base-born.\"--Vasala-sutta.\n\nCausing destruction to living beings, killing and mutilating, ...\nstealing and speaking falsely, fraud and deception, ... these are\n(what defile a man).--Amagandha-sutta.\n\nWhosoever ... harms living beings, ... and in whom there is no\ncompassion for them, let us know such as a \"base-born.\"--Vasala-sutta.\n\nIn whom there is truth and righteousness, he is blessed, he is a\nBrahman.--Dhammapada.\n\nWhoso hurts not (living) creatures, whether those that tremble or\nthose that are strong, nor yet kills nor causes to be killed, him do I\ncall a Brahman.--Vasettha-sutta.\n\nWhoso is (entirely) divested of sin, as is the heaven of mire and the\nmoon of dust, him do I call a Brahman.--Udanavarga.\n\nHim I call indeed a Brahman who, though he be guilty of no offense,\npatiently endures reproaches, bonds, and stripes.--Dhammapada.\n\nWe will patiently suffer threats and blows at the hands of foolish\nmen.--Saddharma-pundarika.\n\nWho, though he be cursed by the world, yet cherishes no ill-will\ntowards it.--Sammaparibbajaniya-sutta.\n\nPersecutions and revilings, murders and numberless imprisonments,\nthese hast thou suffered in thousands from the world, verily\ndelighting in long-suffering.--Lalita Vistara.\n\nAt the end of life the soul goes forth alone; whereupon only our good\ndeeds befriend us.--Fo-sho-hing-tsan-king.\n\nThe wrongdoer, devoid of rectitude, ... is full of anxiety when death\narrives.--Mahaparinibbana-sutta.\n\nHe who has done what is right is free from fear.--Udanavarga.\n\nNo fear has any one of me; neither have I fear of any one: in my\ngood-will to all I trust.--Introduction to the Jataka.\n\nOur deeds, whether good or evil, ... follow us as\nshadows.--Fo-sho-hing-tsan-king.\n\n    He who now gives in charity\n    Shall surely reap where he has given;\n    For whosoever piously bestows a little water\n    Shall receive return like the great ocean.\n\n--Ta-chwang-yan-king-lun.\n\nCovetous desire is the greatest (source of) sorrow. Appearing as a\nfriend, in secret 'tis our enemy.--Fo-sho-hing-tsan-king.\n\nThat which is given in charity is rich in returns; therefore charity is\na true friend; although it scatters it brings no\nremorse.--Fo-sho-hing-tsan-king.\n\nHe who stints the profit he has made, his wealth will soon be spent\nand lost.--Fo-sho-hing-tsan-king.\n\nThe (real) treasure is that laid up ... through charity and piety,\ntemperance and self-control.... The treasure thus hid is secure, and\npasses not away. Though he leave the fleeting riches of the world,\nthis a man carries with him--a treasure that no wrong of others, and\nno thief, can steal.--Nidhikanda-sutta.\n\nThink of all sentient beings as thy children.--Tenets of the Soto\nSect.\n\nThough exalted, forget not the lowly.--Jitsu-go-kiyo.\n\nBe kind to all that lives.--Fo-sho-hing-tsan-king.\n\nFilled with compassion for all creatures.--Saddharma-pundarika.\n\nOf all possessions, contentedness is the best by far.--Nagarjuna's\n\"Friendly Epistle.\"\n\nA contented mind is always joyful.--Fo-sho-hing-tsan-king.\n\nLet us then live happily, though we call nothing our own.--Dhammapada.\n\n    Not the whole world, ... the ocean-girt earth,\n    With all the seas and the hills that girdle it,\n    Would I wish to possess with shame added thereto.\n\n--Questions of King Milinda.\n\nLet none be forgetful of his own duty for the sake of\nanother's.--Dhammapada.\n\nThe faults of others are easily seen; one's own faults are difficult\nto see.--Udanavarga.\n\nSelf-examination is painful.--Pillar Inscriptions of Asoka.\n\nA man winnows his neighbor's faults like chaff: his own he hides, as a\ncheat the bad die from the gambler.--Dhammapada.\n\nShe orders her household aright, she is hospitable to kinsmen and\nfriends, a chaste wife, a thrifty housekeeper, skilful and diligent in\nall her duties.--Sigalovada-sutta.\n\nThe wife ... should be cherished by her husband.--Sigalovada-sutta.\n\nWere I not ready to suffer adversity with my husband as well as to\nenjoy happiness with him, I should be no true wife.--Legend of\nWe-than-da-ya.\n\nIt is better to die in righteousness than to live in\nunrighteousness.--Loweda Sangrahaya.\n\nBetter to fling away life than transgress our convictions of\nduty.--Ta-chwang-yan-king-lun.\n\nBetter for me to die battling (with the temper) than that I should\nlive defeated.--Padhana-sutta.\n\nThe loving Father of all that lives.--Tsing-tu-wan.\n\nOur loving Father, and Father of all that breathes.--Daily Manual of\nthe Shaman.\n\nEven so of all things that have ... life, there is not one that (the\nBuddhist anchorite) passes over; ... he looks upon all with ...\ndeep-felt love. This, verily, ... is the way to a state of union with\nGod.--Tevijja-sutta.\n\n    Doubts will exist as long as we live in the world.\n    Yet, pursuing with joy the road of virtue,\n    Like the man who observes the rugged path along the precipice, we ought\n    Gladly and profitably to follow it.\n\n--Siau-chi-kwan.\n\nTo feed a single good man is infinitely greater in point of merit,\nthan attending to questions about heaven and earth, spirits and\ndemons, such as occupy ordinary men.--Sutra of Forty-two Sections.\n\nWhat is goodness? First and foremost the agreement of the will with\nthe conscience.--Sutra of Forty-two Sections.\n\nIf you remove (from conduct) the purpose of the mind, the bodily act\nis but as rotten wood. Wherefore regulate the mind, and the body of\nitself will go right.--Fo-sho-hing-tsan-king.\n\nKeep watch over your hearts.--Mahaparinibbana-sutta.\n\nLet no evil desire whatever arise within you.--Cullavagga.\n\nSo soon as there springs up within him an angry, malicious thought,\nsome sinful, wrong disposition, ... he puts it away, removes it,\ndestroys it, he makes it not to be.--Sabbasava-sutta.\n\nWith not a thought of selfishness or covetous\ndesire.--Fo-sho-hing-tsan-king.\n\nCovetousness and anger are as the serpent's\npoison.--Fo-sho-hing-tsan-king.\n\nThey who do evil go to hell; they who are righteous go to\nheaven.--Dhammapada.\n\nHe who, doing what he ought, ... gives pleasure to others, shall find\njoy in the other world.--Udanavarga.\n\nThe virtuous (when injured) grieve not so much for their own pain as\nfor the loss of happiness incurred by their injurers.--Jatakamala.\n\n    He truly must have a loving heart,\n    For all things living place in him entire confidence.\n\n--Ta-chwang-yan-king-lun.\n\n    Ofttimes while he mused--as motionless\n    As the fixed rock his seat--the squirrel leaped\n    Upon his knee, the timid quail led forth\n    Her brood between his feet, and blue doves pecked\n    The rice-grains from the bowl beside his hand.\n\n--Sir Edwin Arnold.\n\nThose who search after truth should have a heart full of\nsympathy.--Story of Virudhaka.\n\nThis (prince) feels for the welfare of the multitude.--Nalaka-sutta.\n\nThe Royal Prince, perceiving the tired oxen, ... the men toiling\nbeneath the midday sun, and the birds devouring the hapless insects,\nhis heart was filled with grief, as a man would feel upon seeing his\nown household bound in fetters: thus was he touched with sorrow for\nthe whole family of sentient creatures--Fo-pen-hing-tsih-king.\n\nThis king felt the weal and the woe of his subjects as his\nown.--Jatakamala.\n\nWhat is a true gift?\nOne for which nothing is expected in return.--Prasnottaramalika.\n\nThere is a way of giving, seeking pleasure by it (or) coveting to get\nmore; some also give to gain a name for charity, some to gain the\nhappiness of heaven.... But yours, O friend, is a charity free from\nsuch thoughts, the highest and best degree of charity, free from\nself-interest or thought of getting more.--Fo-sho-hing-tsan-king.\n\n'Tis thus men generally think and speak, they have a reference in all they\ndo to their own advantage. But with this one it is not so: 'tis the good of\nothers and not his own that he seeks.--Fo-pen-hing-tsih-king.\n\nAbove all things be not careless; for carelessness is the great foe to\nvirtue.--Fo-sho-hing-tsan-king.\n\nYou say that while young a man should be gay, and when old then\nreligious.... Death, however, as a robber, sword in hand, follows us\nall, desiring to capture his prey: how then should we wait for old\nage, ere we turn our minds to religion?--Fo-sho-hing-tsan-king.\n\nIf you urge that I am young and tender, and that the time for seeking\nwisdom is not yet, then you should know that to seek true religion,\nthere never is a time not fit.--Fo-sho-hing-tsan-king.\n\nWork out your own salvation with diligence.--Mahaparinibbana-sutta.\n\nNo man can purify another.--Dhammapada.\n\nThe good man's love ends in love; the bad man's love in\nhate.--Kshemendra's Kalpalata.\n\nHe who holds up a torch to (lighten) mankind is always honored by\nme.--Rahula-sutta.\n\nWhere there is uprightness, wisdom is there, and where there is\nwisdom, uprightness is there.--Sonadanda-sutta.\n\nLiberty, courtesy, benevolence, unselfishness, under all circumstances\ntowards all people--these qualities are to the world what the linchpin\nis to the rolling chariot.--Sigalovada-sutta.\n\nLet us be knit together ... as friends.--Fo-sho-hing-tsan-king.\n\nSince even animals can live together in mutual reverence, confidence,\nand courtesy, much more should you, O Brethren, so let your light\nshine forth that you ... may be seen to dwell in like manner\ntogether.--Cullavagga.\n\nTrust is the best of relationships.--Dhammapada.\n\nFaithful and trustworthy, he injures not his fellow-man by\ndeceit.--Tevijja-sutta.\n\nWorship consists in fulfilling the design (of the person honored), not\nin offerings of perfumes, garlands, and the like.--Jatakamala.\n\nCompassion for all creatures is the true religion.--Buddha-charita.\n\nThe wise firmly believe that in Mercy the whole of Righteousness is\ncontained. What virtue ... does there exist which is not the\nconsequence of Mercy?--Jatakamala.\n\nEven if a man have done evil a hundred times, let him not do it\nagain.--Udanavarga.\n\nHe who, having been angered, gives way to anger no more, has achieved\na mighty victory.--Udanavarga.\n\nBetter than sovereignty over this earth, ... better than lordship over\nall worlds, is the recompense of the first step in holiness.--Dhammapada.\n\nNow many distinguished warriors thought: we who go (to war) and find\nour delight in fighting, do evil.... What shall we do that we may\ncease from evil and do good?--Mahavagga.\n\nVictory breeds hatred.--Dhammapada.\n\nTherefore has this pious inscription been carved here (on the rock),\nto the end that posterity may not suppose that any further conquest\nought to be made by them. Let them not hold that conquest by the sword\nis worthy the name of conquest; let them see in it only confusion and\nviolence. Let them reckon as true conquests none save the triumphs of\nreligion.--Rock Inscriptions of Asoka.\n\nHe walks not in religion in a quarrelsome spirit.--Questions of King\nMilinda.\n\nNay, ... let not quarrel arise, nor strife, nor discord, nor\ndispute.--Mahavagga.\n\nThus he lives as a binder together of those who are divided, an\nencourager of those who are friends, a peace-maker, a lover of peace,\nimpassioned for peace, a speaker of words that make for\npeace.--Tevijja-sutta.\n\nIt is not as a means of procuring my own happiness that I give in charity,\nbut I love charity that I may do good to the world.--Jatakamala.\n\nBenevolence is the doing of righteous acts of help to living creatures\nwhether of high or low degree; as when we help a tortoise in trouble,\nor a sick sparrow, without looking for any reward.--Tenets of the Soto\nSect.\n\n'Tis out of mercy, not with the desire of gain, that the virtuous take\ncare of a person in distress, nor do they mind whether the other\nunderstands this or not.--Jatakamala.\n\nLet him that has a merciful character be my friend.--Bhakti Sataka.\n\nIf a man thus walks in the ways of compassion, is it possible that he\nshould hurt anything intentionally?--Sha-mi-lu-i-yao-lio.\n\nLiving in the world, and doing no harm to aught that\nlives.--Fo-pen-hing-tsih-king.\n\nAs he said so he acted.--Vangisa-sutta.\n\nThose who have sin at heart, but are sweet of speech, are like a\npitcher smeared with nectar, but full of poison.--Lalita Vistara.\n\nLike a ... flower that is rich in color, but has no scent, so are the\nfine ... words of him who does not act accordingly.--Dhammapada.\n\nThe mind must be brought under perfect subjection.--Inscription on\nVotive Images.\n\nHe whose mind is subdued and perfectly controlled is\nhappy.--Udanavarga.\n\nIf only the thoughts be directed to that which is right, then\nhappiness must necessarily follow.--Fa-kheu-pi-u.\n\nEvil he overcame by righteousness.--Questions of King Milinda.\n\nHe felt compassion towards those who tormented him.--Attanagalu-vansa.\n\nThe bearer of ill-will towards them that bear ill-will can never\nbecome pure; but he who bears no ill-will pacifies them that\nhate.--Udanavarga.\n\nThe man who foolishly does me wrong, I will return him the protection\nof my ungrudging love.--Sutra of Forty-two Sections.\n\nWhether of the higher class of beings, as ... a perfect man, ... or of the\nlower class of beings, as a grasshopper or the smallest insect--in one\nword, whatever hath life thou shalt not kill.--Sha-mi-lu-i-yao-lio.\n\nTo whom even the life of a serpent is sacred.--Lalita Vistara.\n\nI love living things that have no feet, ... four-footed creatures, and\nthings with many feet.... May all creatures, all things that live, all\nbeings of whatever kind, may they all behold good fortune.--Cullavagga.\n\nYou do not well enticing me to a sinful act. And what you say, that\n\"nobody else will know of it\"--will it be less sinful for this\nreason?--Jatakamala.\n\nThere is no such thing as secrecy in wrongdoing.--Jataka.\n\nEven could she have kept it secret from men, ... could she have kept\nit secret from spirit, ... could she have kept it secret from the\ngods, yet she could not have escaped herself from the knowledge of her\nsin.--Questions of King Milinda.\n\nClad in garments pure as the moonbeams, ... her ornaments modesty and\nvirtuous conduct.--Ajanta Cave Inscriptions.\n\nIf you speak ... to a woman, do it with pureness of heart.... Say to\nyourself: \"Placed in this sinful world, let me be as the spotless\nlily, unsoiled by the mire in which it grows.\" Is she old? regard her\nas your mother. Is she honorable? as your sister. Is She of small\naccount? as a younger sister. Is she a child? then treat her with\nreverence and politeness.--Sutra of Forty-two Sections.\n\n    Gentle and true, simple and kind was she,\n    Noble of mien, with gracious speech to all,\n    And gladsome looks--a pearl of womanhood.\n\n--Sir Edwin Arnold.\n\nDo not have evil-doers for friends.... Take as your friends the best\nof men.--Dhammapada.\n\n    Briefly I will tell you the marks of a friend--\n    When doing wrong, to warn; when doing well, to exhort to perseverance;\n    When in difficulty or danger, to assist, relieve, and deliver.\n    Such a man is indeed a true and illustrious friend.\n\n--Fo-pen-hing-tsih-king.\n\nHis friendship is prized by the gentle and the\ngood.--Fo-sho-hing-tsan-king.\n\nLiving ... without cruelty among the cruel.--Udanavarga.\n\nThe Scripture said: \"Be kind and benevolent to every being, and spread\npeace in the world.... If it happen that thou see anything to be\nkilled, thy soul shall be moved with pity and compassion. Ah, how\nwatchful should we be over ourselves!\"--Sha-mi-lu-i-yao-lio.\n\nI desire to produce in myself a loving heart towards all living\ncreatures.--Fo-pen-hing-tsih-king.\n\nLet us then practice good works, and inspect our thoughts that we do\nno evil.--Fo-sho-hing-tsan-king.\n\nNow, therefore, it behooves me to examine into my faults; and if I\nfind anything wrong in me, to put it away, and practice virtue\nonly.--Jataka.\n\nTherefore ... we would humble ourselves and repent us of our sins. Oh!\nthat we may have strength to do so aright!--Liturgy of Kwan-yin.\n\nIf we know that we have done wrong, and yet refuse to acknowledge it,\nwe are guilty of prevarication.--Chinese Pratimoksha.\n\nFrom the very first, ... having no wish to benefit others, or to do\ngood in the least degree, we have been adding sin unto sin; and even\nthough our actual crimes have not been so great, yet a wicked heart\nhas ruled us within. Day and night, without interval or hesitation,\nhave we continually contrived how to do wrong.--Liturgy of Kwan-yin.\n\nAccept the confession I make of my sin in its sinfulness, to the end\nthat in future I may restrain myself therefrom.--Cullavagga.\n\nHe who offends an offenseless man, ... against such a fool the evil\nreverts, like fine dust thrown against the wind.--Kokaliya-sutta.\n\nMay wisdom be with me always.--Inscription in Temple of Nakhon Vat.\n\nThe fool who knows his foolishness is wise at any rate so far. But the\nfool who thinks himself wise, he is a fool indeed.--Dhammapada.\n\nHe who holds back rising anger like a rolling chariot--him I call a\nreal driver: other people are merely holding the reins.--Dhammapada.\n\nAnger, alas! how it changes the comely face! how it destroys the\nloveliness of beauty!--Fo-sho-hing-tsan-king.\n\nThe fool who is angered, and thinks to triumph by the use of abusive\nlanguage, is always vanquished by him whose words are patient.--Udanavarga.\n\nHe who lives far from me yet walks righteously, is ever near\nme.--Fo-sho-hing-tsan-king.\n\nHe sought after the good of those dependent on him.--Questions of King\nMilinda.\n\nWho, though he be lord over others, is patient with those that are\nweak.--Udanavarga.\n\nLoving her maids and dependents even as herself.--Lalita Vistara.\n\nLoving all things which live even as themselves.--Sir Edwin Arnold.\n\nHear ye all this moral maxim, and having heard it keep it well: Whatsoever\nis displeasing to yourselves never do to another.--Bstanhgyur.\n\nThen declared he unto them (the rule of doing to others what we\nourselves like).--San-kiao-yuen-lieu.\n\nFrom henceforth ... put away evil and do good.--Jataka.\n\nAt morning, noon, and night successively, store up good\nworks.--Fo-sho-hing-tsan-king.\n\nAlways doing good to those around you.--Fo-pen-hing-tsih-king.\n\nIn order to terminate all suffering, be earnest in performing good\ndeeds.--Buddhaghosa's parables.\n\nCompassion alone sanctifies the good.--Kshemendra's Avadana Kalpalata.\n\nReligion means self-sacrifice.--Rukemavati.\n\nO Buddha, the worship of thee consists in doing good to the\nworld.--Bhakti Sataka.\n\nPersist not in calling attention to a matter calculated to cause\ndivision.--Patimokkha.\n\nDwell together in mutual love.--Brahmanadhammika-sutta.\n\nLet us now unite in the practice of what is good, cherishing a gentle\nand sympathizing heart, and carefully cultivating good faith and\nrighteousness.--Travels of Fa-hien.\n\nMay I obtain wealth, and ... may the wealth ... obtained by me be for\nthe benefit of others.--Jinalankara.\n\nFeeling deep compassion for the poor, grudging nothing which he\npossessed.--Phu-yau-king.\n\nHumble in mind, but large in gracious deeds, abundant in charity to\nthe poor and helpless.--Fo-sho-hing-tsan-king.\n\nFull of modesty and pity, ... kind and compassionate to all creatures\nthat have life.--Tevijja-sutta.\n\nHe who ... is tender to all that lives ... is protected by heaven and\nloved by men.--Fa-kheu-pi-u.\n\nDay and night the mind of Buddha's disciples always delights in\ncompassion.--Dhammapada.\n\nLet him not think detractingly of others.--Sariputta-sutta.\n\nBut offer loving thoughts and acts to all.--Sir Edwin Arnold.\n\nNever should he speak a disparaging word of\nanybody.--Saddharma-pundarika.\n\nWhatever I understand (to be right) ... I desire to practice.--Rock\nInscriptions of Asoka.\n\nLightly to laugh at and ridicule another is wrong.--Fa-kheu-pi-us.\n\nVirtuous deeds should be practiced today; for who can say but we may\ndie tomorrow?--Temee Jatu.\n\nMay I be thoroughly imbued with benevolence, and show always a\ncharitable disposition, till such time as this heart shall cease to\nbeat.--Inscription in Temple of Nakhon Vat.\n\nBorn to give joy and bring peace to the world.--Fo-pen-hing-tsih-king.\n\nThe whole world of sentient creatures enjoyed ... universal\ntranquility.--Fo-sho-hing-tsan-king.\n\nEnmity and envy gave way to peace; contentment and rest prevailed\neverywhere; ... discord and variance were entirely\nappeased.--Fo-sho-hing-tsan-king.\n\nCreatures of every variety were moved one toward another lovingly;\nfear and terror altogether put away, none entertained a hateful\nthought; the Angels, foregoing their heavenly joys, sought rather to\nalleviate the sinner's sufferings.--Fo-sho-hing-tsan-king.\n\nThe virtuous retain in their mind the good done to them, whereas the\nevil they experience drops from their mind, like water from a\nlotus-petal.--Jatakamala.\n\nVice, O king, is a mean thing, virtue is great and grand.--Questions\nof King Milinda.\n\nI deem ... unrighteous actions contemptible.--Mahavagga.\n\nLike food besmeared with poison, I abhor such happiness as is tainted\nwith unrighteousness.--Jatakamala.\n\nAs men sow, thus shall they reap.--Ta-chwang-yan-king-lun.\n\nActions have their reward, and our deeds have their\nresult.--Mahavagga.\n\nOur deeds are not lost, they will surely come (back\nagain).--Kokaliya-sutta.\n\nReaping the fruit of right or evil doing, and sharing happiness or\nmisery in consequence.--Fo-sho-hing-tsan-king.\n\nYour evil thoughts and evil words but hurt\nyourself.--Fo-sho-hing-tsan-king.\n\nHell was not created by any one.... The fire of the angry mind\nproduces the fire of hell, and consumes its possessor. When a person\ndoes evil, he lights the fire of hell, and burns with his own\nfire.--Mulamuli.\n\nPeople grieve from selfishness.--Jara-sutta.\n\nDoing good we reap good, just as a man who sows that which is sweet\n(enjoys the same).--Fa-kheu-pi-us.\n\nHe who does wrong, O king, comes to feel remorse.... But he who does\nwell feels no remorse, and feeling no remorse, gladness will spring up\nwithin him.--Questions of King Milinda.\n\nMorality brings happiness: ... at night one's rest is peaceful, and on\nwaking one is still happy.--Udanavarga.\n\nIf, then, you would please me, show pity to that poor\nwretch.--Nagananda.\n\nOppressed with others' sufferings.--Fo-sho-hing-tsan-king.\n\nA loving heart is the great requirement! ... not to oppress, not to\ndestroy; ... not to exalt oneself by treading down others; but to\ncomfort and befriend those in suffering.--Fo-sho-hing-tsan-king.\n\nHe cares for and cherishes his people more than one would a naked and\nperishing child.--Fo-pen-hing-tsih-king.\n\nThe acts and the practice of religion, to wit, sympathy, charity,\ntruthfulness, purity, gentleness, kindness.--Pillar Inscriptions of\nAsoka.\n\nGo ye, O Brethren, and wander forth, for the gain of the many, the\nwelfare of the many, in compassion for the world, for the good, for\nthe gain, for the welfare of ... men.... Publish, O, Brethren, the\ndoctrine glorious.... Preach ye a life of holiness ... perfect and\npure.--Mahavagga.\n\nGo, then, through every country, convert those not converted.... Go,\ntherefore, each one travelling alone; filled with compassion, go!\nrescue and receive.--Fo-sho-hing-tsan-king.\n\nHave you not heard what Buddha says in the Sutra (where he bids his\nfollowers), not to despise the little child?--Ta-chwang-yan-king-lun.\n\nIn this mode of salvation there are no distinctions of rich and poor,\nmale and female, people and priests: all are equally able to arrive at\nthe blissful state.--From a Chinese Buddhist Tract.\n\nEven the most unworthy who seeks for salvation is not to be\nforbidden.--Ta-chwang-yan-king-lun.\n\nLook with friendship ... on the evil and on the good.--Introduction to\nJataka Book.\n\nShould those who are not with us, O Brethren, speak in dispraise of\nme,[1] or of my doctrine, or of the church, that is no reason why you\nshould give way to anger.--Brahma-jala-sutta.\n\n[Footnote 1: Buddha.]\n\nWhy should there be such sorrowful contention? You honor what we honor,\nboth alike: then we are brothers as concerns\nreligion.--Fo-sho-hing-tsan-king.\n\nNo decrying of other sects, ... no depreciation (of others) without\ncause, but on the contrary, rendering of honor to other sects for\nwhatever cause honor is due. By so doing, both one's sect will be\nhelped forward, and other sects benefited; by acting otherwise, one's\nown sect will be destroyed in injuring others.--Rock Inscriptions of\nAsoka.\n\nBut if others walk not righteously, we ought by righteous dealing to\nappease them: in this way, ... we cause religion everywhere to take\ndeep hold and abide.--Fo-sho-hing-tsan-king.\n\nWho is a (true) spiritual teacher?\nHe who, having grasped the essence of things, ever seeks to be of use\nto other beings.\n\n--Prasnottaramalika.\n\nTell him ... I look for no recompense--not even to be born in\nheaven--but seek ... the benefit of men, to bring back those who have\ngone astray, to enlighten those living in dismal error, to put away\nall sources of sorrow and pain from the world.--Fo-pen-hing-tsih-king.\n\nI consider the welfare of all people as something for which I must\nwork.--Rock Inscriptions of Asoka.\n\nThen the man ... said to himself: \"I will not keep all this treasure to\nmyself; I will share it with others.\" Upon this he went to king\nBrahmadatta, and said: ... \"Be it known to you I have discovered a\ntreasure, and I wish it to be used for the good of the\ncountry.\"--Fo-pen-hing-tsih-king.\n\nThe sorrow of others enters into the hearts of good men as water into\nthe soil.--Story of Haritika.\n\nWith no selfish or partial joy ... they\nrejoiced.--Fo-sho-hing-tsan-king.\n\nIf thou see others lamenting, join in their lamentations: if thou hear\nothers rejoicing, join in their joy.--Jitsu-go-kiyo.\n\nMy son, tell me thy sorrow, that it may become more endurable by\nparticipation.--Nagananda.\n\nEvery variety of living creature I must ever defend from\nharm.--Ta-chwang-yan-king-lun.\n\nTo think no evil and do none: on the contrary, to benefit all\ncreatures.--Fo-pen-hing-tsih-king.\n\nLet the wise man guard his thoughts, for they are ... very artful and\nrush wheresoever they list.--Dhammapada.\n\nWhen thou seest righteousness, quickly follow it: when thou seest\niniquity, instantly flee.--Jitsu-go-kiyo.\n\nLike as the lotus is untarnished by the water, so is Nirvana by any\nevil dispositions.--Questions of King Milinda.\n\nMay I never, even in a dream, be guilty of theft, adultery,\ndrunkenness, life-slaughter, and untruthfulness.--Attanagalu-vansa.\n\nSpotless even as the moon, pure, serene, and\nundisturbed.--Vasettha-sutta.\n\nPractice the most perfect virtue.--Udanavarga.\n\nTo attain perfection that he may profit\nothers.--Fo-pen-hing-tsih-king.\n\nThe present is an imperfect existence: ... I pray for greater\nperfection in the next.--Inscription in Temple of Nakhon Vat.\n\nFulfil the perfection of long-suffering; be thou patient under ...\nreproach.--Introduction to Jataka Book.\n\nMy duty is to bear all the insults which the heretics launch against\nme.--Buddhaghosa's Parables.\n\nSilently shall I endure abuse, as the elephant in battle endures the\narrow sent from the bow.--Dhammapada.\n\nLet not the member of Buddha's order tremble at blame, neither let him\npuff himself up when praised.--Tuvataka-sutta.\n\nThe end of the pleasures of sense is as the lightning flash: ... what\nprofit, then, in doing iniquity?--Fo-sho-hing-tsan-king.\n\nCultivate equanimity.--Nalaka-sutta.\n\nAbhor dissimulation!--Fo-sho-hing-tsan-king.\n\nHe speaks truth unmixed with falsehood.--Samanna-phala-sutta.\n\nThere is guilt (calling for repentance) in prevarication.--Patimokkha.\n\nHe that praises him who should be blamed, or blames him who should be\npraised, gathers up sin thereby in his mouth.--Kokaliya-sutta.\n\nThe member of Buddha's order should abstain from theft, even of a\nblade of grass.--Mahavagga.\n\nFrom bribery, cheating, fraud, and (all other) crooked ways he\nabstains.--Tevijja-sutta.\n\nThe Scripture moveth us, therefore, rather to cut off the hand than to\ntake anything which is not ours.--Sha-mi-lu-i-yao-lio.\n\nLet him not, even though irritated, speak harsh\nwords.--Sariputta-sutta.\n\nFrom this day forth, ... although much be said against me, I will not\nfeel spiteful, angry, enraged, or morose, nor manifest anger and\nhatred.--Anguttara-Nikaya.\n\nUpright, conscientious and of soft speech, gentle and not\nproud.--Metta-sutta.\n\n    Even as the lily lives upon and loves the water,\n    So Upatissa and Kolita likewise,\n    Joined by closest bond of love,\n    If by necessity compelled to live apart,\n    Were overcome by grief and aching heart.\n\n--Fo-pen-hing-tsih-king.\n\n(The true friend) forsakes you not in trouble; he will lay down his\nlife for your sake.--Sigalovada-sutta.\n\n    In grief as well as in joy we are united,\n    In sorrow and in happiness alike.\n           *       *       *       *\n    That which your heart rejoices in as good,\n    That I also rejoice in and follow.\n    It were better I should die with you,\n    Than ... attempt to live where you are not.\n\n--Fo-pen-hing-tsih-king.\n\n    When first I undertook to obtain wisdom,\n    Then also I took on me to defend (the weak).\n    All living things of whatsoever sort\n    Call forth my compassion and pity.\n\n--Ta-chwang-yan-king-lun.\n\nFault is not to be found unnecessarily--Ta-chwang-yan-king-lun.\n\nJudge not thy neighbor.--Siamese Buddhist Maxim.\n\nWhat is it to you ... whether another is guilty or guiltless? Come,\nfriend, atone for your own offense.--Mahavagga.\n\nEven a king may be full of trouble; but a common man, who is holy, has\nrest everlasting.--Fo-sho-hing-tsan-king.\n\nThis world is afflicted with death and decay; therefore the wise do\nnot grieve, knowing the terms of the world.--Salla-sutta.\n\nWho that clings to Righteousness should be in fear of\ndeath?--Jatakamala.\n\nYe, then, my followers, ... give not way ... to sorrow; ... aim to\nreach the home where separation cannot come.--Fo-sho-hing-tsan-king.\n\nLoving and merciful towards all.--Fo-sho-hing-tsan-king.\n\nFilled with universal benevolence.--Fa-kheu-pi-u.\n\nA friend to all creatures in the world.--Saddharma-pundarika.\n\nBent on promoting the happiness of all created beings.--Lalita\nVistara.\n\nConquer thy greediness for sensual pleasures.--Jatukannimanavapuccha.\n\nTherefore should we encourage small desire, that we may have to give\nto him who needs.--Fo-sho-hing-tsan-king.\n\nJustly I seek for riches, and having sought for riches justly, I give\nof my ... justly acquired wealth to one, to two, to three, ... to a\nhundred.--Magha-sutta.\n\nThey sought their daily gain righteously; no covetous, money-loving\nspirit prevailed; with pious intent they gave liberally; there was not\na thought of any reward.--Fo-sho-hing-tsan-king.\n\nThere is in charity a proper time and a proper\nmode.--Fo-sho-hing-tsan-king.\n\nBetter would it be to swallow a red-hot iron ball than that a bad,\nunrestrained fellow should live on the charity of the land.--Dhammapada.\n\nOur duty to do something, not only for our own benefit, but for the\ngood of those who shall come after us.--Fo-pen-hing-tsih-king.\n\nHave respect for the aged as though they were thy father and mother;\nlove the young as thy children or younger brethren.--Jitsu-go-kiyo.\n\nAll the people were bound close in family love and\nfriendship.--Fo-sho-hing-tsan-king.\n\nHappy ... is the man that honors his father: he also that honors his\nmother is happy.--Udanavarga.\n\nHow should I be capable of leaving thee in thy calamity?... Whatever\nfate may be thine I am pleased with it.--Jatakamala.\n\nHe is my husband. I love and revere him with all my heart, and\ntherefore am determined to share his fate. Kill me first, ... and\nafterwards do to him as you list.--Fo-pen-hing-tsih-king.\n\nA heart bound by affection does not mind imminent peril. Worse than\ndeath to such a one is the sorrow which the distress of a friend\ninflicts.--Jatakamala.\n\nThis good man, moved by pity, gives up his life for another, as though\nit were but a straw.--Nagananda.\n\nSprinkle water on the seeds of virtue.--Story of Pratiharyya.\n\nThe fool thinks himself alone and commits sin. But I know of no lonely\nplace at all.... Of a bad action my \"Self\" is a witness far more\nsharp-sighted than any other person.--Jatakamala.\n\nWhat has been designated \"name\" and \"family\" ... is but a\nterm.--Vasettha-sutta.\n\nReverence ... is due to righteous conduct.--Fo-sho-hing-tsan-king.\n\nThe wise man ... regards with reverence all who deserve reverence,\nwithout distinction of person.--Ta-chwang-yan-king-lun.\n\nFor if virtue flags and folly rules, what reverence can there be ...\nfor a high name or boast of prowess, inherited from former\ngenerations?--Fo-sho-hing-tsan-king.\n\nFools of little understanding have themselves for their greatest\nenemies, for they do evil deeds which cannot but bear bitter\nfruit.--Dhammapada.\n\nThere is not a spot upon earth, neither in the sky, neither in the\nsea, neither ... in the mountain-clefts, where an (evil) deed does not\nbring trouble (to the doer).--Udanavarga.\n\nSurely if living creatures saw the consequence of all their evil\ndeeds, ... with hatred would they turn and leave them, fearing the\nruin following.--Fo-sho-hing-tsan-king.\n\nExercising love towards the infirm.--Fa-kheu-pi-us.\n\nEver inspired by pity and love to men.--Fo-sho-hing-tsan-king.\n\nHe lived for the good of mankind.--Jatakamala.\n\nWhatsoever living beings there are, feeble or strong, small or large,\nseen or not seen, may all creatures be happy-minded.--Metta-sutta.\n\nYield not (one moment) to the angry impulse.--Fo-sho-hing-tsan-king.\n\nOvercome anger by love.--Dhammapada.\n\nA wise man never resents with passion the abuse of the\nfoolish--Ta-chwang-yan-king-lun.\n\nIn agreement with all men, and hurting nobody, ... he, as far as\npossible, does good to all.--Fo-pen-hing-tsih-king.\n\n   Reverently practicing the four gracious acts--\n   Benevolence, charity, humanity, love;\n   Doing all for the good of men, and that they in turn may benefit others.\n\n--Phu-yau-king.\n\n   They also,[2] resigning the deathless bliss within their reach,\n   Worked the welfare of mankind in various lands.\n   What man is there who would be remiss in doing good to mankind?\n\n--Quoted by Max Muller.\n\n[Footnote 2: Buddhist missionaries.]\n\nHe identified himself with all beings--Jatakamala.\n\n    Because the dove fears the hawk,\n    With fluttering pennons she comes to seek my protection.\n    Though she cannot speak with her mouth,\n    Yet through fear her eyes are moist.\n    Now, therefore, I will extend (to this poor creature)\n    My own protection and defense.\n\n--Ta-chwang-yan-king-lun.\n\nHow indifferent he was to his own welfare!...\n\nHow intolerant of the suffering of others!--Jatakamala. In every\ncondition, high or low, we find folly and ignorance (and men), carelessly\nfollowing the dictates of ... passion.--Fo-sho-hing-tsan-king.\n\nNeither is it right to judge men's character by outward\nappearances.--Ta-chwang-yan-king-lun.\n\nThe body may wear the ascetic's garb, the heart be immersed in worldly\nthoughts: ... the body may wear a worldly guise, the heart mount high\nto things celestial.--Fo-sho-hing-tsan-king.\n\nFull of truth and compassion and mercy and long-suffering.--Jataka.\n\nUprightness is his delight.--Tevijja-sutta.\n\nMaking ... virtue always his first aim.--Fa-kheu-pi-u.\n\nAn example for all the earth.--Fo-sho-hing-tsan-king.\n\nWhat he hears he repeats not there, to raise a quarrel against the\npeople here.--Tevijja-sutta.\n\nHe injures none by his conversation.--Samanna-phala-sutta.\n\nWalk in the path of duty, do good to your brethren, and work no evil\ntowards them.--Avadana Sataka.\n\nAiming to curb the tongue, ... aiming to benefit the\nworld.--Fo-sho-hing-tsan-king.\n\nIntent upon benefiting your fellow-creatures.--Katha Sarit Sagara.\n\nHealth is the greatest of gifts, contentment the best of\nriches.--Dhammapada.\n\nIf thou be born in the poor man's hovel, yet have wisdom, then wilt\nthou be like the lotus-flower growing out of the mire.--Jitsu-go-kiyo.\n\nHe that is rich but is not contented endures the pain of\npoverty.--Fo-sho-hing-tsan-king.\n\nThe words of Buddha, even when stern, yet ... as full of pity as the\nwords of a father to his children.--Questions of King Milinda.\n\nOvercoming all enemies by the force (of his\nlove).--Fo-sho-hing-tsan-king.\n\nHow great his pity and his love toward those who opposed his claims,\nneither rejoicing in their defeat, nor yet exulting in his own\nsuccess!--Fo-sho-hing-tsan-king.\n\nThe Buddha has mercy even on the meanest thing.--Cullavagga.\n\nHe that ... would wait upon me,[3] let him wait on the\nsick.--Mahavagga.\n\n[Footnote 3: Buddha.]\n\nThe Buddha, O king, magnifies not the offering of gifts to himself,\nbut rather to whosoever ... is deserving.--Questions of King Milinda.\n\nIf you desire to honor Buddha, follow the example of his patience and\nlong-suffering.--Fo-sho-hing-tsan-king.\n\n    Radiant with heavenly pity, lost in care\n    For those he knew not, save as fellow-lives.\n\n--Sir Edwin Arnold.\n\nWho that hears of him, but yearns with love?--Fo-sho-hing-tsan-king.\n\n       *       *       *       *       *\n\n\n\n\nOther Titles in Pocket Series\n\nDrama\n\n\n316 Prometheus Bound. Aeschylos.\n\n 90 The Mikado. Gilbert.\n\n295 Master Builder. Ibsen.\n\n308 She Stoops to Conquer. Oliver Goldsmith.\n\n134 The Misanthrope. Moliere.\n\n 16 Ghosts. Henrik Ibsen.\n\n 80 Pillars of Society. Ibsen.\n\n 46 Salome. Oscar Wilde.\n\n 54 Importance of Being Earnest. O. Wilde.\n\n  8 Lady Windermere's Fan. Oscar Wilde.\n\n131 Redemption. Tolstoi.\n\n 99 Tartuffe.  Moliere\n\n 31 Pelleas and Melisande. Maeterlinck.\n\n226 Prof. Bernhardi. Schnitzler.\n\n\nShakespeare's Plays\n\n240 The Tempest.\n\n241 Merry Wives of Windsor.\n\n242 As You Like It.\n\n243 Twelfth Night.\n\n244 Much Ado About Nothing.\n\n245 Measure for Measure.\n\n246 Hamlet.\n\n247 Macbeth.\n\n248 King Henry V.\n\n251 Midsummer Night's Dream.\n\n252 Othello, The Moor of Venice.\n\n253 King Henry VIII.\n\n254 The Taming of the Shrew.\n\n255 King Lear.\n\n256 Venus and Adonis.\n\n257 King Henry IV.  Part I.\n\n258 King Henry IV. Part II.\n\n249 Julius Caesar.\n\n250 Romeo and Juliet.\n\n259 King Henry VI. Part I.\n\n260 King Henry VI. Part II.\n\n261 King Henry VI. Part III.\n\n262 Comedy of Errors.\n\n263 King John.\n\n264 King Richard III.\n\n265 King Richard II.\n\n267 Pericles.\n\n268 Merchant of Venice.\n\n\n\n\nFiction\n\n\n143 In the Time of the Terror. Balzac.\n\n280 Happy Prince and Other Tales. Wilde.\n\n182 Daisy Miller. Henry James.\n\n162 The Murders in The Rue Morgue and Other Tales.  Edgar Allan Poe.\n\n345 Clarimonde. Gautier.\n\n292 Mademoiselle Fifi. De Maupassant.\n\n199 The Tallow Ball. De Maupassant.\n\n6 De Maupassant's Stories.\n\n15 Balzac's Stories.\n\n344 Don Juan and Other Stories. Balzac.\n\n318 Christ in Flanders and Other Stories. Balzac.\n\n230 The Fleece of Gold. Theophile Gautier.\n\n178 One of Cleopatra's Nights. Gautier.\n\n314 Short Stories. Daudet.\n\n58 Boccaccio's Stories.\n\n45 Tolstoi's Short Stories.\n\n12 Poe's Tales of Mystery.\n\n290 The Gold Bug. Edgar Allan Poe.\n\n145 Great Ghost Stories.\n\n21 Carmen. Merimee.\n\n23 Great Stories of the Sea.\n\n319 Comtesse de Saint-Gerane. Dumas.\n\n38 Dr. Jekyll and Mr. Hyde. Stevenson.\n\n279 Will o' the Mill; Markheim. Stevenson.\n\n311 A Lodging for the Night. Stevenson.\n\n27 Last Days of a Condemned Man. Hugo.\n\n151 Man Who Would Be King. Kipling.\n\n148 Strength of the Strong. London.\n\n41 Christmas Carol. Dickens.\n\n57 Rip Van Winkle. Irving.\n\n100 Red Laugh. Andreyev.\n\n105 Seven That Were Hanged. Andreyev.\n\n102 Sherlock Holmes Tales. Conan Doyle.\n\n161 Country of the Blind. H. G. Wells.\n\n85 Attack on the Mill. Zola.\n\n156 Andersen's Fairy Tales.\n\n158 Alice in Wonderland.\n\n37 Dream of John Ball. William Morris.\n\n40 House and the Brain. Bulwer Lytton.\n\n72 Color of Life. E. Haldeman-Julius.\n\n198 Majesty of Justice. Anatole France.\n\n215 The Miraculous Revenge. Bernard Shaw.\n\n24 The Kiss and Other Stories. Chekhov.\n\n285 Euphorian in Texas. George Moore.\n\n219 The Human Tragedy. Anatole France.\n\n296 The Marquise. George Sand.\n\n239 Twenty-Six Men and a Girl. Gorki.\n\n29 Dreams. Olive Schreiner.\n\n232 The Three Strangers. Thomas Hardy.\n\n277 The Man Without a Country. E. E. Hale.\n\n\n\n\nHistory, Biography\n\n\n324 Life of Lincoln. Bowers.\n\n312 Life and Works of Laurence Sterne. Gunn.\n\n328 Addison and His Times. Finger.\n\n323 The Life of Joan of Arc.\n\n339 Thoreau--The Man Who Escaped from the Herd. Finger.\n\n126 History of Rome. A. F. Giles.\n\n128 Julius Caesar: Who He Was.\n\n185 History of Printing.\n\n149 Historic Crimes and Criminals. Finger.\n\n175 Science of History. Froude.\n\n104 Battle of Waterloo. Victor Hugo.\n\n 52 Voltaire. Victor Hugo.\n\n125 War Speeches of Woodrow Wilson.\n\n22 Tolstoy: His Life and Works.\n\n142 Bismarck and the German Empire.\n\n286 When the Puritans Were in Power.\n\n343 Life of Columbus.\n\n66 Crimes of the Borgias. Dumas.\n\n287 Whistler: The Man and His Work.\n\n51 Bruno: His Life and Martyrdom.\n\n147 Cromwell and His Times.\n\n236 State and Heart Affairs of Henry VIII.\n\n50 Paine's Common Sense.\n\n88 Vindication of Paine. Ingersoll.\n\n33 Brann: Smasher of Shams.\n\n163 Sex Life in Greece and Rome.\n\n214 Speeches of Lincoln.\n\n276 Speeches and Letters of Geo. Washington.\n\n144 Was Poe Immoral? Whitman.\n\n223 Essay on Swinburne.\n\n227 Keats, The Man and His Work.\n\n150 Lost Civilizations. Finger.\n\n170 Constantine and the Beginnings of Christianity.\n\n201 Satan and the Saints.\n\n67 Church History. H. M. Tichenor.\n\n169 Voices from the Past.\n\n266 Life of Shakespeare and Analysis of His Plays.\n\n123 Life of Madame Du Barry.\n\n139 Life of Dante.\n\n69 Life of Mary, Queen of Scots. Dumas.\n\n5 Life of Samuel Johnson.  Macaulay.\n\n174 Trial of William Penn.\n\n\n\n\nHumor\n\n\n291 Jumping Frog and Other Humorous Tales. Mark Twain.\n\n18 Idle Thoughts of an Idle Fellow. Jerome.\n\n100 English as She Is Spoke. Mark Twain.\n\n231 Eight Humorous Sketches. Mark Twain.\n\n205 Artemus Ward. His Book.\n\n187 Whistler's Humor.\n\n216 Wit of Heinrich Heine. George Eliot.\n\n20 Let's Laugh. Nasby.\n\n\n\n\nLiterature\n\n\n278 Friendship and Other Essays. Thoreau.\n\n195 Thoughts on Nature. Thoreau.\n\n194 Lord Chesterfield's Letters.\n\n63 A Defense of Poetry. Shelley.\n\n97 Love Letters of King Henry VIII.\n\n3 Eighteen Essays. Voltaire.\n\n28 Toleration. Voltaire.\n\n89 Love Letters of Men and Women of Genius.\n\n186 How I Wrote \"The Raven.\" Poe.\n\n 87 Love, an Essay. Montaigne.\n\n 48 Bacon's Essays.\n\n 60 Emerson's Essays.\n\n 84 Love Letters of a Portuguese Nun.\n\n 26 On Going to Church. G. B. Shaw.\n\n135 Socialism for Millionaires. G. B. Shaw.\n\n 61 Tolstoi's Essays.\n\n176 Four Essays. Havelock Ellis.\n\n160 Lecture on Shakespeare. Ingersoll.\n\n 75 Choice of Books. Carlyle.\n\n288 Essays on Chesterfield and Rabelais. Sainte-Beuve.\n\n 76 The Prince of Peace. W. J. Bryan.\n\n 86 On Reading. Brandes.\n\n 95 Confessions of An Opium Eater.\n\n213 Lecture on Lincoln. Ingersoll.\n\n177 Subjection of Women. John Stuart Mill.\n\n 17 On Walking. Thoreau.\n\n 70 Charles Lamb's Essays.\n\n235 Essays. Gilbert K. Chesterton.\n\n  7 A Liberal Education. Thomas Huxley.\n\n233 Thoughts on Literature and Art. Goethe.\n\n225 Condescension in Foreigners. Lowell.\n\n221 Women, and Other Essays. Maeterlinck.\n\n 10 Shelley. Francis Thompson.\n\n289 Pepys' Diary.\n\n299 Prose Nature Notes. Walt Whitman.\n\n315 Pen, Pencil and Poison. Oscar Wilde.\n\n313 The Decay of Lying. Oscar Wilde.\n\n 36 Soul of Man Under Socialism. O. Wilde.\n\n293 Francois Villon: Student, Poet and Housebreaker. R. L. Stevenson.\n\n\n\n\nMaxims and Epigrams\n\n\n179 Gems from Emerson.\n\n 77 What Great Men Have Said About Women.\n\n304 What Great Women Have Said About Men.\n\n310 The Wisdom of Thackeray.\n\n193 Wit and Wisdom of Charles Lamb.\n\n56 Wisdom of Ingersoll.\n\n106 Aphorisms. George Sand.\n\n168 Epigrams. Oscar Wilde.\n\n 59 Epigrams of Wit and Wisdom.\n\n 35 Maxims. Rochefoucauld.\n\n154 Epigrams of Ibsen.\n\n197 Witticisms and Reflections. De Sevigne.\n\n180 Epigrams of George Bernard Shaw.\n\n155 Maxims. Napoleon.\n\n181 Epigrams. Thoreau.\n\n228 Aphorisms. Huxley.\n\n113 Proverbs of England.\n\n114 Proverbs of France.\n\n115 Proverbs of Japan.\n\n116 Proverbs of China.\n\n117 Proverbs of Italy.\n\n118 Proverbs of Russia.\n\n119 Proverbs of Ireland.\n\n120 Proverbs of Spain.\n\n121 Proverbs of Arabia.\n\n\n\n\nPhilosophy, Religion\n\n\n159 A Guide to Plato. Durant.\n\n322 The Buddhist Philosophy of Life.\n\n347 A Guide to Stoicism.\n\n124 Theory of Reincarnation Explained.\n\n157 Plato's Republic.\n\n 62 Schopenhauer's Essays.\n\n 94 Trial and Death of Socrates.\n\n 65 Meditations of Marcus Aurelius.\n\n 64 Rudolf Eucken: His Life and Philosophy.\n\n  4 Age of Reason. Thomas Paine.\n\n 55 Herbert Spencer: His Life and Works.\n\n 44 Aesop's Fables.\n\n165 Discovery of the Future. H. G. Wells.\n\n 98 Dialogues of Plato.\n\n325 Essence of Buddhism.\n\n103 Pocket Theology. Voltaire.\n\n132 Foundations of Religion.\n\n138 Studies in Pessimism. Schopenhauer.\n\n211 Idea of God in Nature. John Stuart Mill.\n\n212 Life and Character. Goethe.\n\n200 Ignorant Philosopher. Voltaire.\n\n101 Thoughts of Pascal.\n\n210 The Stoic Philosophy. Prof. G. Murray.\n\n224 God: Known and Unknown. Butler.\n\n19 Nietzsche: Who He Was and What He Stood For.\n\n204 Sun Worship and Later Beliefs. Tichenor.\n\n207 Olympian Gods. H. M. Tichenor.\n\n184 Primitive Beliefs.\n\n153 Chinese Philosophy of Life.\n\n30 What Life Means to Me. Jack London.\n\n\n\n\nPoetry\n\n\n152 The Kasidah. Burton.\n\n317 L'Allegro and Other Poems. Milton.\n\n283 Courtship of Miles Standish. Longfellow.\n\n282 Rime of Ancient Mariner. Coleridge.\n\n297 Poems. Robert Southey.\n\n329 Dante's Inferno, Volume I.\n\n330 Dante's Inferno, Volume II.\n\n306 A Shropshire Lad. Housman.\n\n284 Poems of Robert Burns.\n\n1 Rubaiyat of Omar Khayyam.\n\n73 Walt Whitman's Poems.\n\n2 Wilde's Ballad of Reading Jail.\n\n32 Poe's Poems.\n\n164 Michael Angelo's Sonnets.\n\n71 Poems of Evolution.\n\n146 Snow-Bound. Pied Piper.\n\n9 Great English Poems.\n\n79 Enoch Arden. Tennyson.\n\n68 Shakespeare's Sonnets.\n\n281 Lays of Ancient Rome. Macaulay.\n\n173 Vision of Sir Launfal. Lowell.\n\n222 The Vampire and Other Poems. Kipling.\n\n237 Prose Poems. Baudelaire.\n\n\n\n\nScience\n\n\n321 A History of Evolution. Fenton.\n\n327 The Ice Age. Finger.\n\n217 The Puzzle of Personality; a Study in Psycho-Analysis. Fielding.\n\n190 Psycho-Analysis--The Key to Human Behavior. Fielding.\n\n140 Biology and Spiritual Philosophy.\n\n275 The Building of the Earth. C. L. Fenton.\n\n49 Three Lectures on Evolution. Haeckel.\n\n42 Origin of the Human Race.\n\n238 Reflections on Modern Science. Huxley.\n\n202 Survival of the Fittest. H. M. Tichenor.\n\n191 Evolution vs. Religion. Balmforth.\n\n333 Electricity Made Plain.\n\n92 Hypnotism Made Plain.\n\n93 Insects and Men: Instinct and Reason.\n\n189 Eugenics. Havelock Ellis.\n\n\n\n\nSeries of Debates\n\n\n130 Controversy on Christianity. Ingersoll and Gladstone.\n\n43 Marriage and Divorce. Horace Greeley and Robert Owen.\n\n208 Debate on Birth Control. Mrs. Sanger and Winter Russell.\n\n129 Rome or Reason. Ingersoll and Manning.\n\n122 Spiritualism. Conan Doyle and McCabe.\n\n171 Has Life Any Meaning? Frank Harris and Percy Ward.\n\n206 Capitalism vs. Socialism. Seligman and Nearing.\n\n234 McNeal-Sinclair Debate on Socialism.\n\n\n\n\nMiscellaneous\n\n\n326 Hints on Writing Short Stories. Finger.\n\n192 Book of Synonyms.\n\n25 Rhyming Dictionary.\n\n78 How to Be an Orator.\n\n82 Common Faults in Writing English.\n\n127 What Expectant Mothers Should Know.\n\n81 Care of the Baby.\n\n136 Child Training.\n\n137 Home Nursing.\n\n14 What Every Girl Should Know. Mrs. Sanger.\n\n91 Manhood: Facts of Life Presented to Men.\n\n83 Marriage: Past, Present and Future. Besant.\n\n74 On Threshold of Sex.\n\n98 How to Love.\n\n172 Evolution of Love. Ellen Key.\n\n203 Rights of Women. Havelock Ellis.\n\n209 Aspects of Birth Control. Medical, Moral, Sociological.\n\n93 How to Live 100 Years.\n\n167 Plutarch's Rules of Health.\n\n320 The Prince. Machiavelli.\n\n\n\n\nLIFE AND LETTERS\n\nLIFE AND LETTERS is a monthly magazine, edited by E. Haldeman-Julius.\nLIFE AND LETTERS presents creative thought to you in a simple,\ncompact, inexpensive form. It takes one great personality each\nmonth--such as Plato, Goethe, Shakespeare, Nietzsche, Thoreau,\nDarwin--and gives a comprehensive report of the man's life and\nachievements. The dominating essay is usually about 15,000 words long.\nOne year--twelve issues--only 50 cents in U. S.; $1 in Canada and\nForeign. LIFE AND LETTERS, GIRARD, KANSAS.\n\n       *       *       *       *       *\n\nHALDEMAN-JULIUS WEEKLY\n\nHALDEMAN-JULIUS WEEKLY, edited by E. Haldeman-Julius, aims to bring\nbefore its readers concise reports of the world's achievements in\nscience, literature, art, drama, politics and every other field of\nhuman endeavor. The HALDEMAN-JULIUS WEEKLY brings to its readers the\nbest works of the world's greatest minds. Fifty-two issues--one\nyear--only $1 in U. S.; $1.50 in Canada and Foreign. HALDEMAN-JULIUS\nWEEKLY, GIRARD, KANSAS.\n\n       *       *       *       *       *\n\nKNOW THYSELF\n\nKNOW THYSELF is a monthly magazine edited by William J. Fielding and\nE. Haldeman-Julius. KNOW THYSELF'S policy is to supply information\nalong the lines of psycho-analysis, sex, science, etc. It is a\nvaluable source of information. One year--twelve issues--$1.50 in U.\nS.; $2 in Canada and Foreign. KNOW THYSELF, Girard, Kansas.\n\n       *       *       *       *       *","title":"The Essence of Buddhism","tradition":"scripture-revelation","translated_text":null,"word_count":10619}