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TEN CENT POCKET SERIES NO. 325

Edited by E. Haldeman-Julius

The Essence of
Buddhism

HALDEMAN-JULIUS COMPANY

GIRARD, KANSAS

Haldeman-Julius Company.

Haldeman-Julius Co.

[3]

PREFACE.

I am glad to be permitted thus to say, in a few words of introduction to this well-meditated little volume, how pleasant and how profitable an idea it must be considered to have designed and compiled a Buddhist anthology. Selecting his cut and uncut jewels from very various Buddhistic sources, Mr. Bowden has here supplied those who buy and use the book with rubies and sapphires and emeralds of wisdom, compassion, and human brotherhood, any one of which, worn on the heart, would be sufficient to make the wearer rich beyond estimation for a day. The author disclaims any attempt to set forth a corpus of Buddhistic morality and doctrine, nor, indeed, would anything of the kind be possible within such narrow limits; but I rejoice to observe how well and faithfully his manifold extracts from the Sacred Books of India and the East exhibit that ever-pervading tenderness of the great Asiatic Teacher, which extended itself to all alike that live. This compassionateness of Gautama, if nothing else had been illustrated by the collection, would render it precious to possess and fruitful to employ; but many another lofty tenet of the "Light" of Asia finds illumination in some brief verse or maxim as day after day glides by; and he who should mark the passage of the months with these simple [4]pages must become, I think, a better man at the year's end than at its beginning. I recommend this compilation without hesitation or reserve.

I’m happy to take a moment to introduce this thoughtfully put together little book and share how appealing and valuable it is to create and compile a Buddhist anthology. Mr. Bowden has curated a selection of insightful and meaningful passages from various Buddhist sources, providing readers with gems of wisdom, compassion, and human connection. Any one of these, held close to the heart, would enrich the wearer immensely for a day. The author makes it clear that he isn’t trying to present a complete picture of Buddhist morals and teachings, nor would that be possible in such a limited format. However, I’m pleased to see how well his various extracts from the Sacred Books of India and the East reveal the deep compassion of the great Asian Teacher, which embraced all living beings. This compassion of Gautama alone, if nothing else, makes this collection valuable and useful; but many other profound teachings from the "Light" of Asia are illuminated in simple verses or sayings that can be appreciated as each day passes. Anyone who marks the passage of months with these straightforward [4]pages will likely find themselves a better person by the end of the year than at the start. I wholeheartedly recommend this compilation.

EDWIN ARNOLD.

Edwin Arnold.

[5]

COMPILER'S PROEM.

E. M. BOWDEN.

In this compilation no attempt has been made to present a general view of Buddhism as a religious or philosophical system. The aim has rather been to turn Buddhism to account as a moral force by bringing together a selection of its beautiful sentiments, and lofty maxims, and particularly including some of those which inculcate mercy to the lower animals.

In this collection, there hasn't been an effort to give a broad overview of Buddhism as a religion or philosophy. Instead, the goal has been to highlight Buddhism as a moral influence by gathering a selection of its beautiful ideas and inspiring teachings, especially those that emphasize kindness towards animals.

On this point a far higher stand is taken by Buddhism than by Christianity—or at any rate than by Christianity as understood and interpreted by those who ought to know. Not only is the whole question of our duties to the lower animals commonly ignored in Christian works as, for instance, in the famous Imitation of Christ, and scores of others; but, as if this were not enough, a reasoned attempt has actually been made, on the strength of Christian teaching, to explode the notion that animals have any right (e.g., in Moral Philosophy, by Father Joseph Rickaby). Very different in this respect is the tone of the average Buddhist treatise, with its earnest exhortations, recurring as a matter of course, to show mercy on every living thing; [6]and this difference alone is an adequate reason for compiling a Buddhist anthology.

On this point, Buddhism takes a much stronger stance than Christianity—or at least than Christianity as understood and interpreted by those who should know better. The entire question of our responsibilities to animals is often overlooked in Christian literature, such as in the well-known Imitation of Christ, along with many others. As if that wasn’t enough, there's actually been a reasoned effort, based on Christian teachings, to argue against the idea that animals have any rights (for example, in Moral Philosophy, by Father Joseph Rickaby). In contrast, the tone of the average Buddhist text is very different, with sincere calls, repeated as a matter of course, to show kindness to all living beings; [6] and this difference alone is a good reason for putting together a Buddhist anthology.

In regard to the sources quoted from, considerable latitude seemed allowable. They do not all, by any means, possess canonical authority. But they are all distinctly Buddhist in character. The supposed dates of the originals range from at least the third century B. C. to medieval and later times.

In terms of the sources cited, there seems to be considerable flexibility. They definitely don't all have official authority. However, they all have a clear Buddhist character. The estimated dates of the originals range from at least the third century B.C. to medieval and later periods.

Hence, it is clear that, should any one think to make use of quotations from this work for controversial purposes, a certain degree of caution will be necessary. The context of the passage, and the date and the authorship of the original work, may all need to be taken into account; while it must also be borne in mind that the religious terms, such as "heaven" and "sin," which have to be employed in English, do not always correspond exactly to the Buddhist conception.

Hence, it’s clear that if anyone plans to use quotes from this work for contentious purposes, they will need to exercise a certain level of caution. The context of the passage, as well as the date and authorship of the original work, should all be considered; and it’s also important to remember that religious terms like "heaven" and "sin," which must be used in English, do not always accurately reflect the Buddhist understanding.

Of the numerous Buddhist works which have now been translated from some eight or ten eastern languages, the greater number, when regarded purely as literature, occupy a very low level. At times they are so remarkably dull and silly that the reader is inclined to ask why they were ever translated. But the one redeeming feature in the voluminous compositions of Buddhist writers is the boundless compassion which they consistently inculcate.

Of the many Buddhist texts that have now been translated from around eight or ten Eastern languages, most of them, when looked at purely as literature, are quite mediocre. Sometimes they are so incredibly dull and pointless that the reader might wonder why they were translated at all. However, the one saving grace in the extensive works of Buddhist authors is the immense compassion they always promote.

The insertion of a passage in these pages does not necessarily imply that the compiler accepts in its entirety the teaching it conveys. Concerning that oft-repeated injunction, not to kill any living creature whatsoever, we can[7] hardly doubt that there are many cases in which to take life, provided it is taken painlessly, not only is not on the whole an unkindness, but is an act of beneficence. If we sometimes give to this injunction the sense of extending our sympathy to the lowest sentient being, and not causing pain to living creatures while they live, we shall perhaps not be doing violence to the spirit of mercy by which it was prompted. There are many passages in Buddhist works which advocate preference for the spirit over the letter, or the exercise of judgment in accepting what we are taught.

The inclusion of a section in these pages doesn’t mean that the compiler agrees completely with the teaching it presents. Regarding the commonly repeated advice not to kill any living creature at all, we can[7] hardly deny that there are many situations where taking life, if done painlessly, is not only not unkind but can actually be a kind act. If we sometimes interpret this advice as extending our compassion to even the smallest living being and not causing pain to creatures while they are alive, we might not be straying from the spirit of mercy that inspired it. Many Buddhist texts encourage valuing the intention behind teachings over their literal meaning, or using judgment when accepting what we learn.

A few passages, though not many, have been included more because they are striking or poetical than for the sake of their moral teaching.

A few passages, though not many, have been included more because they are striking or poetic than for their moral lessons.

As the references given are mostly to the Oriental origins, it is only fair to insert here a list of the English and French translations which have been principally used in compiling this book. The following works comprise most of those which have proved directly of service for the purpose—"Sacred Books of the East," namely:

As the references provided mostly point to Eastern origins, it’s only fair to include a list of the English and French translations that have mainly been used in compiling this book. The following works include most of those that have been directly useful for this purpose—"Sacred Books of the East," namely:

Vol. 10. Dhammapada, by F. Max Muller; and Sutta-Nipata, by V. Fausboll.
Vol. 11. Buddhist Suttas, by T. W. Rhys Davids.
Vol. 13. Vinaya Texts, part 1, by T. W. Rhys Davids and H. Oldenberg.
Vol. 17. Vinaya Texts, part 2, by T. W. Rhys Davids and H. Oldenberg.
Vol. 19. Fo-sho-hing-tsan-king, by Rev. S. Beal.
Vol. 20. Vinaya Texts, part 3, by T. W. Rhys Davids and H. Oldenberg.
Vol. 21. Saddharma-pundarika, by H. Kern.
Vol. 35. Questions of King Milinda, part 1, by T. W. Rhys Davids.
Vol. 36. Questions of King Milinda, part 2, by T. W. Rhys Davids.
Vol. 49. Buddhist Mahayana Texts, by E. B. Cowell, F. Max Muller, and J. Takakusu.
"Sacred Books of the Buddhists," namely:
Vol. 1. Jatakamala, by J. S. Speyer.
Vol. 2. Dialogues of the Buddha, by T. W. Rhys Davids.
The Jataka, or Stories of the Buddha's Former Births, translated under the editorship of Professor E. B. Cowell.
Buddhism of Tibet, by L. A. Waddell.
Buddhism in Translations, by H. C. Warren.
Travels of Fa-hien, by James Legge.
Selected Essays, by F. Max Muller.
Buddhist Birth Stories, or Jataka Tales, by T. W. Rhys Davids.
Hibbert Lectures for 1881, by T. W. Rhys Davids.
Buddhism, by T. W. Rhys Davids.
Catena of Buddhist Scriptures from the Chinese, by Rev. S. Beal.
Abstract of Four Lectures on Buddhist Literature in China, by Rev. S. Beal.
Romantic Legend of Sakya Buddha, by Rev. S. Beal.
Texts from the Buddhist Canon known as Dhammapada, by Rev. S. Beal.
Udanavarga, by W. W. Rockhill.
Lalita Vistara, by Rajendralala Mitra.
Sanskrit Buddhist Literature of Nepal, by Rajendralala Mitra.
Mahavamsa, by L. C. Wijesinha.
Attanagalu-vansa, by James D'Alwis.
Archaeological Survey of Southern India (new series of reports), vol. 1, by James Burgess, with translations by Georg Buhler.
Archaeological Survey of Western India, vol. 4, by James Burgess.
Sutta-Nipata, by Sir M. Coomara Swamy.
Katha Sarit Sagara, by C. H. Tawney.
Grammar of the Tibetan Language, by A. Csoma de Koros.
Nagananda: a Buddhist Drama, by Palmer Boyd.
Buddhaghosa's Parables, by Capt. T. Rogers.
Light of Asia, by Sir Edwin Arnold.
Ancient Proverbs and Maxims from Burmese Sources, by James Gray.
Jinalankara, or Embellishments of Buddha, by James Gray.
We-than-da-ya: a Buddhist Legend, by L. Allan Goss.
The English Governess at the Siamese Court, by Mrs. A. H. Leonowens.
The Catechism of the Shamans, by C. F. Neumann.
View of the History, Literature, and Religion of the Hindoos, by Rev. W. Ward.
Horace Sinicae: Translations from the Popular Literature of the Chinese, by Rev. Robert Morrison.
Contemporary Review for February, 1876.
Cornhill Magazine for August, 1876.
The Buddhist, vol. 1.
Journal of Pali Text Society for 1886.
Journal of Buddhist Text Society of India, vols. 1, 3, 4 and 5.
Journal of Royal Asiatic Society, new series, vol. 2; also vol. for 1894.
Journal of Ceylon Branch of Royal Asiatic Society, No. 2.
Journal of Asiatic Society of Bengal, Vol. 36.
Transactions of Asiatic Society of Japan, vol. 22.
Journal of American Oriental Society, vol. 4.
Journal Asiatique, septieme serie, vols. 17, 19 and 20.
Lalita Vistara, by P. E. Foucaux.
La Guirlande Pricieuse des Demandes et des Responses, by P. E. Foucaux.
Sept Suttas Palis, tires du Dighanikaya, by P. Grimblot.

[11]

THE ESSENCE OF BUDDHISM.

All beings desire happiness; therefore to all extend your benevolence.—Mahavamsa.

All beings want happiness; therefore, show kindness to everyone.—Mahavamsa.

Because he has pity upon every living creature, therefore is a man called "holy."—Dhammapada.

Because he feels compassion for every living creature, that is why a person is called "holy."—Dhammapada.

Like as a mother at the risk of her life watches over her only child, so also let every one cultivate towards all beings a boundless (friendly) mind.—Metta-sutta.

Like a mother who risks her life to protect her only child, so should everyone develop a limitless (friendly) mind towards all beings.—Metta-sutta.

Hurt not others with that which pains yourself.—Udanavarga.

Hurt no one with what hurts you. —Udanavarga.

I cannot have pleasure while another grieves and I have power to help him.—Jatakamala.

I can't enjoy myself when someone else is suffering and I can help them. —Jatakamala.

With pure thoughts and fulness of love, I will do towards others what I do for myself.—Lalita Vistara.

With pure thoughts and full of love, I will treat others the way I treat myself.—Lalita Vistara.

If you desire to do something pleasing to me, then desist from hunting forever! The poor poor beasts of the forest, being ... dull of intellect, are worthy of pity for this very reason.—Jatakamala.

If you want to do something nice for me, then stop hunting forever! The poor animals in the forest, being ... not very smart, deserve pity for this reason.—Jatakamala.

You will generously follow the impulse of pity, I hope.—Jatakamala.[12]

You will kindly act on your feelings of compassion, I hope.—Jatakamala.[12]

That's why they hated this poor, thin boy,
That always looked down on their cruel games,
And loved the creatures they tormented while playing,
And cried to see the hurt hare or doe, Or trout that struggled on the angler's hook.

—Lloyd "Nichiren."

Good men melt with compassion even for one who has wrought them harm.—Kshemendra's Avadana Kalpalata.

Good people feel compassion even for someone who has hurt them.—Kshemendra's Avadana Kalpalata.

Though a man with a sharp sword should cut one's body bit by bit, let not an angry thought ... arise, let the mouth speak no ill word.—Fo-sho-hing-tsan-king.

Though a man with a sharp sword should slice your body piece by piece, let no angry thought arise, and let your mouth speak no harmful words.—Fo-sho-hing-tsan-king.

Them who became thy murderers, thou forgavest.—Lalita Vistara.

Them who became your murderers, you forgave.—Lalita Vistara.

Overcome evil by good.—Udanavarga.

Defeat evil with good.—Udanavarga.

Conquer your foe by force, and you increase his enmity; conquer by love, and you reap no after-sorrow.—Fo-sho-hing-tsan-king.

Conquer your enemy by force, and you’ll just make him hate you more; conquer with love, and you won't have any regrets afterward.—Fo-sho-hing-tsan-king.

This great principle of returning good for evil.—Sutra of Forty-two Sections.

This important idea of responding to negativity with kindness.—Sutra of Forty-two Sections.

The member of Buddha's order ... should not intentionally destroy the life of any being, down even to a worm or an ant.—Mahavagga.

The member of Buddha's order should not intentionally take the life of any being, not even a worm or an ant.—Mahavagga.

Whether now any man kill with his own hand, or command any other to kill, or whether he only see with pleasure the act of killing[13]—all is equally forbidden by this law.—Sha-mi-lu-i-yao-lio.

Whether a man kills with his own hand, orders someone else to kill, or simply enjoys watching the act of killing[13]—all of it is equally prohibited by this law.—Sha-mi-lu-i-yao-lio.

My teaching is this, that the slightest act of charity, even in the lowest class of persons, such as saving the life of an insect out of pity, that this act ... shall bring to the doer of it consequent benefit.—T'sa-ho-hom-king.

My teaching is this: even the smallest act of kindness, like saving the life of an insect out of compassion, will bring benefits to the person who does it. —T'sa-ho-hom-king.

He came to remove the sorrows of all living things.—Fo-sho-hing-tsan-king.

He came to take away the pain of all living things.—Fo-sho-hing-tsan-king.

"Now (said he) I will see a noble law, unlike the worldly methods known to men, ... and will fight against the chief wrought upon man by sickness, age, and death."—Fo-sho-hing-tsan-king.

"Now (he said) I will witness a noble law, unlike the worldly ways recognized by people, ... and will challenge the main sufferings faced by humanity due to illness, aging, and death."—Fo-sho-hing-tsan-king.

To a righteous man death must bring gladness. For no fear of mishap exists for him who is devoted to a holy life.—Jatakamala.

To a good person, death should bring joy. There’s no fear of disaster for someone who lives a righteous life.—Jatakamala.

He lives only to be a help to others.—Questions of King Milinda.

He lives solely to help others.—Questions of King Milinda.

Why should we cling to this perishable body? In the eye of the wise, the only thing it is good for is to benefit one's fellow-creatures.—Katha Sarit Sagara.

Why should we hold on to this fragile body? To the wise, the only purpose it serves is to help others.—Katha Sarit Sagara.

Is not all I possess, even to my very body, kept for the benefit of others?—Nagananda.

Isn't everything I have, including my own body, meant for the benefit of others?—Nagananda.

All men should cultivate a fixed and firm determination, and vow that what they once undertake they will never give up.—Fo-pen-hing-tsih-king.[14]

All men should develop a strong and unwavering determination and commit to never giving up on what they start. —Fo-pen-hing-tsih-king.[14]

Rather will I fall headlong into hell ... than do a deed that is unworthy.—Jataka.

Rather will I fall headfirst into hell ... than do something unworthy.—Jataka.

May my body be ground to powder small as the mustard-seed if I ever desire to (break my vow)!—Fo-pen-hing-tsih-king.

May my body be ground to dust, as fine as mustard seed, if I ever want to break my vow! —Fo-pen-hing-tsih-king.

Happy is he that is virtuous—Dhammapada.

Happy is the one who is virtuous—Dhammapada.

To make an end of selfishness is happiness.—Udanavarga.

To put an end to selfishness is happiness.—Udanavarga.

There is no happiness except in righteousness.—Attanagalu-vansa.

There is no happiness except in doing what is right.—Attanagalu-vansa.

Full of love for all things in the world, practicing virtue in order to benefit others—this man only is happy.—Fa-kheu-pi-u.

Full of love for everything in the world, doing good to help others—only this man is truly happy.—Fa-kheu-pi-u.

He that loveth iniquity beckoneth to misfortune.—Jitsu-go-kiyo.

He who loves wickedness invites trouble.—Jitsu-go-kiyo.

Watch your thoughts.—Dhammapada.

Mind your thoughts.—Dhammapada.

Control your tongue.—Dhammapada.

Watch your words.—Dhammapada.

Have a strict control over your passions.—Story of Sundari and Nanda.

Have strict control over your passions.—Story of Sundari and Nanda.

The higher life maketh he known, in all its purity and in all its perfectness.—Tevijja-sutta.

The higher life is revealed, in all its purity and perfection.—Tevijja-sutta.

So imbued were they with lovingkindness that all the birds and animals loved them and harmed them not.—Sama Jataka (Burmese version).[15]

They were so filled with kindness that all the birds and animals loved them and did them no harm.—Sama Jataka (Burmese version).[15]

Compassionate and kind to all creatures that have life.—Brahma-jala-sutta.

Compassionate and kind to all living beings.—Brahma-jala-sutta.

The birds, animals, and crawling creatures—it's written—
Felt the immense, all-encompassing love of Buddha,
And accepted the promise of his sorrowful speech.

—Sir Edwin Arnold.

He cherished the feeling of affection for all beings as if they were his only son.—Lalita Vistara.

He valued the feeling of love for everyone as if they were his own child.—Lalita Vistara.

Cause and effect are closely connected,
So two loving hearts come together and live—
Such is love's ability to bring people together.

—Fo-pen-hing-tsih-king.

So you can know—
What others won't—that I love you the most. Because I loved all living souls so much.

—Sir Edwin Arnold.

Always give in charity to people of good conduct.—Jatakamala.

Always donate to those who are of good character.—Jatakamala.

With every desire to do good, the ignorant and foolish only succeed in doing harm.... 'Tis knowledge crowns endeavor with success.—Jataka.

With every intention to do good, the ignorant and foolish only end up causing harm... Knowledge is what makes efforts successful.—Jataka.

There is no sweet companion like pure charity.—Fo-sho-hing-tsan-king.

There is no better companion than pure kindness.—Fo-sho-hing-tsan-king.

Almsgiving, it is said, constitutes the value of riches.—Jatakamala.[16]

Almsgiving, they say, represents the true value of wealth.—Jatakamala.[16]

Good is restraint in all things.—Dhammapada.

Good is self-control in all things.—Dhammapada.

Unselfishness, true, and self-control.—Jataka.

Selflessness, truth, and self-control.—Jataka.

The religious mendicant, wisely reflecting, is patient under cold and heat, under hunger and thirst, ... under bodily sufferings, under pains however sharp.—Sabbasava-sutta.

The religious beggar, thinking wisely, stays patient through the cold and heat, through hunger and thirst, ... through physical hardships, through pains no matter how intense.—Sabbasava-sutta.

Though a man conquer a thousand thousand men in battle, a greater conqueror still is he who conquers himself.—Udanavarga.

Though a man may defeat a million men in battle, the greater conqueror is the one who conquers himself.—Udanavarga.

Root out the love of self.—Jataka.

Eliminate selfishness.—Jataka.

The man of honor should minister to his friends ... by liberality, courtesy, benevolence, and by doing to them as he would be done by.—Sigalovada-sutta.

The honorable man should serve his friends with generosity, kindness, and goodwill, treating them as he would want to be treated himself.—Sigalovada-sutta.

Practice the art of "giving up."—Fo-sho-hing-tsan-king.

Practice the art of "letting go."—Fo-sho-hing-tsan-king.

Speak not harshly to anybody.—Dhammapada.

Don't speak harshly to anyone.—Dhammapada.

May I speak kindly and softly to every one I chance to meet.—Inscription in Temple of Nakhon Vat.

May I speak gently and kindly to everyone I happen to meet.—Inscription in Temple of Nakhon Vat.

Offensive language is harsh even to the brutes.—Suttavaddhananiti.

Offensive language is tough even for animals. —Suttavaddhananiti.

Courtesy is the best ornament. Beauty [17] without courtesy is like a grove without flowers.—Buddha-charita.

Courtesy is the best decoration. Beauty [17] without courtesy is like a grove without flowers.—Buddha-charita.

He knew not the art of hypocrisy.—Jatakamala.

He didn't know the art of hypocrisy.—Jatakamala.

Let a man say that which is right, not that which is unrighteous, ... that which is pleasing, not that which is unpleasing, ... that which is true, not that which is false.—Subhasita-sutta.

Let a person speak what is right, not what is wrong, ... what is pleasing, not what is unpleasant, ... what is true, not what is false.—Subhasita-sutta.

As he who loves life avoids poison, so let the sage avoid sinfulness.—Udanavarga.

As someone who loves life steers clear of poison, let a wise person stay away from wrongdoing.—Udanavarga.

He sees danger in even the least of those things he should avoid.—Tevijja-sutta.

He sees danger in even the smallest of the things he should avoid.—Tevijja-sutta.

Sin easily develops.—Rock Inscriptions of Asoka.

May I never do, nor cause to be done, nor contemplate the doing of, even the most trivial sin!—Attanagalu-vansa (conclusion).

May I never commit, cause to be committed, or even think about committing, even the slightest sin!—Attanagalu-vansa (conclusion).

Let not one who is asked for his pardon withhold it.—Mahavagga.

Let no one who is asked for forgiveness refuse to give it.—Mahavagga.

'T is wrong to conquer him who sues for mercy.—Lalita Vistara.

'T is wrong to conquer someone who is asking for mercy.—Lalita Vistara.

Let none out of anger or resentment wish harm to another.—Metta-sutta.

Let no one, out of anger or resentment, wish harm to another. —Metta-sutta.

Let us then live happily, not hating those who hate us. In the midst of those who hate [18]us, let us dwell free from hatred.—Dhammapada.

Let’s live happily, not letting those who hate us get to us. Even among those who hate us, let’s remain free from hatred.—Dhammapada.

For hatred does not cease by hatred at any time; hatred ceases by love; this is an old rule.—Dhammapada.

For hatred doesn't stop with more hatred; it stops with love; this is an old principle.—Dhammapada.

(To the) self-reliant there is strength and joy.—Fo-sho-hing-tsan-king.

(To the) self-reliant, there is strength and joy.—Fo-sho-hing-tsan-king.

Let him not grieve for that which is lost.—Attadanda-sutta.

Let him not mourn what is gone.—Attadanda-sutta.

Not from weeping or grieving will any obtain peace of mind.—Salla-sutta.

Not from crying or mourning will anyone find peace of mind.—Salla-sutta.

At first my sorrowing heart was heavy; but now my sorrow has brought forth only profit.—Fo-sho-hing-tsan-king.

At first, my grieving heart felt heavy; but now my grief has brought me nothing but gain.—Fo-sho-hing-tsan-king.

Give to him that asketh, even though it be but a little.—Udanavarga.

Give to those who ask, even if it's just a little.—Udanavarga.

He delights in giving so far as he is able.—Questions of King Milinda.

He enjoys giving as much as he can.—Questions of King Milinda.

Your guileless heart loves to exercise its charity.—Fo-sho-hing-tsan-king.

Your innocent heart loves to express its kindness.—Fo-sho-hing-tsan-king.

Always intent on bringing about the good and the happiness of others.—Jatakamala.

Always focused on promoting the well-being and happiness of others.—Jatakamala.

Earnestly practice every good work.—Fo-sho-hing-tsan-king.

Diligently practice every good deed.—Fo-sho-hing-tsan-king.

If they may cause by it the happiness of others, even pain is highly esteemed by the[19] righteous, as if it were gain.—Jatakamala.

If it can bring happiness to others, even pain is greatly valued by the[19] righteous, as if it were a benefit.—Jatakamala.

When pure rules of conduct are observed, then there is true religion.—Fo-sho-hing-tsan-king.

When true principles of behavior are followed, that's when real religion exists.—Fo-sho-hing-tsan-king.

Wherein does religion consist?
In (committing) the least possible harm, in (doing) abundance of good, in (the practice of) pity, love, truth, and likewise purity of life.—Pillar Inscriptions of Asoka.

Where does religion come from?
It's about causing the least amount of harm, doing a lot of good, practicing compassion, love, truth, and also living a pure life.—Pillar Inscriptions of Asoka.

(Not superstitious rites, but) kindness to slaves and servants, reverence towards venerable persons, self-control with respect to living creatures, ... these and similar (virtuous actions are the rites which ought indeed to be performed.)—Rock Inscriptions of Asoka.

(Not superstitious rituals, but) kindness to slaves and servants, respect for elderly people, self-discipline regarding living beings, ... these and similar (good deeds are the practices that should truly be carried out.)—Rock Inscriptions of Asoka.

The practice of religion involves as a first principle a loving, compassionate heart for all creatures.—Fo-pen-hing-tsih-king.

The practice of religion fundamentally requires a loving, compassionate heart for all living beings.—Fo-pen-hing-tsih-king.

Shall we in worshipping slay that which hath life? This is like those who practice wisdom, and the way of religious abstraction, but neglect the rules of moral conduct.—Fo-sho-hing-tsan-king.

Shall we in worshipping kill that which has life? This is similar to those who seek wisdom and the path of spiritual detachment but ignore the principles of ethical behavior.—Fo-sho-hing-tsan-king.

How can a system requiring the infliction of misery on other beings be called a religious system?... To seek a good by doing an evil is surely no safe plan.—Fo-pen-hing-tsih-king.[20]

How can a system that depends on causing suffering to others be considered a religious system? Seeking a good by committing an evil is definitely not a wise approach.—Fo-pen-hing-tsih-king.[20]

He gave his voice to the silent mouths of his followers. Sad, begging words that reveal how a person prays. For mercy towards the gods, is cruel.

—Sir Edwin Arnold.

I then will ask you, if a man, in worshipping ... sacrifices a sheep, and so does well, wherefore not his child, ... and so do better? Surely ... there is no merit in killing a sheep!—Fo-pen-hing-tsih-king.

I will ask you, if a man, while worshipping ... sacrifices a sheep, and does well, why not his child, ... and do even better? Surely ... there is no value in killing a sheep!—Fo-pen-hing-tsih-king.

Nor shall one lay On the heads of harmless, restrained animals
Everyone must give just a tiny bit of that answer. For everything that has been done incorrectly or unjustly.

—Sir Edwin Arnold.

Harming no one,
Live in a world filled with love and kindness.

—Questions of King Milinda.

Serving the deserving, causing no harm to anyone,
Always prepared to give respect to those who deserve it.
Loving justice and meaningful dialogue,
Always ready to listen to what might benefit someone else.

—Fo-pen-hing-tsih-king.

Carefully avoiding all bad actions;
Respectfully doing all good deeds; Purifying his intentions of all selfish motives:
This is the teaching of all the Buddhas.

—Siau-chi-kwan.[21]

Instruct yourself (more and more) in the highest morality.—Nagarjuna's "Friendly Epistle."

Cultivate compassion.—Visuddhi-Magga.

Cultivate empathy.—Visuddhi-Magga.

May my thoughts, now small and narrow, expand in the next existence, that I may understand the precepts ... thoroughly, and never break them or be guilty of trespasses.—Inscription in Temple of Nakhon Vat.

May my thoughts, now limited and restricted, broaden in the next life, so I can fully understand the principles ... and never violate them or commit any wrongs.—Inscription in Temple of Nakhon Vat.

Religion he looks upon as his best ornament.—Fo-sho-hing-tsan-king.

Religion is what he considers his greatest adornment.—Fo-sho-hing-tsan-king.

The sinner is never beautiful.—Lalita Vistara.

Use no perfume but sweetness of thoughts.—Siamese Buddhist Maxim.

Use no perfume other than the sweetness of your thoughts.—Siamese Buddhist Maxim.

Wealth and beauty, scented flowers and ornaments like these, are not to be compared for grace with moral rectitude!—Fo-sho-hing-tsan-king.

Wealth and beauty, fragrant flowers and decorative items like these, can't compare to the elegance of moral integrity!—Fo-sho-hing-tsan-king.

He who ... cannot feel joy to see merit in others is stained with the darkness of sin.—Story of Pratiharyya.

He who cannot find joy in recognizing the worth of others is dimmed by the shadows of wrongdoing.—Story of Pratiharyya.

Ask not of (a person's) descent, but ask about his conduct—Sundarikabharadvaja-sutta.

Ask not about a person's background, but inquire about their behavior—Sundarikabharadvaja-sutta.

The young man Vasettha said: "When one is virtuous and full of (good) works, in this way he becomes a Brahman."—Vasettha-sutta.[22]

The young man Vasettha said: "When someone is virtuous and does good deeds, that's how they become a Brahman."—Vasettha-sutta.[22]

Not by birth does one become low caste, not by birth a Brahman; by his deeds he becomes low caste, by his deeds he becomes a Brahman.—Vasala-sutta.

Not by birth does someone become low caste, nor by birth a Brahman; through their actions, they become low caste, and through their actions, they become a Brahman.—Vasala-sutta.

Whosoever strikes, or by words annoys, mother or father, brother or sister, ... let us know such as a "base-born."—Vasala-sutta.

Whoever hits or bothers their mother or father, brother or sister… let us recognize them as "lowborn." —Vasala-sutta.

Causing destruction to living beings, killing and mutilating, ... stealing and speaking falsely, fraud and deception, ... these are (what defile a man).—Amagandha-sutta.

Causing harm to living beings, killing and mutilating, ... stealing and lying, fraud and deception, ... these are (what makes a person impure).—Amagandha-sutta.

Whosoever ... harms living beings, ... and in whom there is no compassion for them, let us know such as a "base-born."—Vasala-sutta.

In whom there is truth and righteousness, he is blessed, he is a Brahman.—Dhammapada.

In whom there is truth and righteousness, he is blessed; he is a Brahman.—Dhammapada.

Whoso hurts not (living) creatures, whether those that tremble or those that are strong, nor yet kills nor causes to be killed, him do I call a Brahman.—Vasettha-sutta.

Whosoever does not harm living beings, whether those that are weak or those that are strong, nor kills or causes to be killed, I call a Brahman.—Vasettha-sutta.

Whoso is (entirely) divested of sin, as is the heaven of mire and the moon of dust, him do I call a Brahman.—Udanavarga.

Whoever is completely free of sin, like the sky is free from mud and the moon is free from dust, I call a Brahman.—Udanavarga.

Him I call indeed a Brahman who, though he be guilty of no offense, patiently endures reproaches, bonds, and stripes.—Dhammapada.

Him I truly call a Brahman who, even if he has done nothing wrong, patiently puts up with insults, restrictions, and beatings.—Dhammapada.

We will patiently suffer threats and blows[23] at the hands of foolish men.—Saddharma-pundarika.

We will endure threats and attacks[23] from foolish people without complaint.—Saddharma-pundarika.

Who, though he be cursed by the world, yet cherishes no ill-will towards it.—Sammaparibbajaniya-sutta.

Who, even if he is cursed by the world, holds no resentment toward it.—Sammaparibbajaniya-sutta.

Persecutions and revilings, murders and numberless imprisonments, these hast thou suffered in thousands from the world, verily delighting in long-suffering.—Lalita Vistara.

Persecutions and insults, murders and countless imprisonments, you have endured thousands from the world, truly finding joy in your patience.—Lalita Vistara.

At the end of life the soul goes forth alone; whereupon only our good deeds befriend us.—Fo-sho-hing-tsan-king.

At the end of life, the soul departs on its own; only our good deeds will accompany us. —Fo-sho-hing-tsan-king.

The wrongdoer, devoid of rectitude, ... is full of anxiety when death arrives.—Mahaparinibbana-sutta.

The wrongdoer, lacking integrity, ... is filled with anxiety when death comes.—Mahaparinibbana-sutta.

He who has done what is right is free from fear.—Udanavarga.

He who has done what's right is free from fear.—Udanavarga.

No fear has any one of me; neither have I fear of any one: in my good-will to all I trust.—Introduction to the Jataka.

No one is afraid of me; nor am I afraid of anyone: I trust in my goodwill towards all. —Introduction to the Jataka.

Our deeds, whether good or evil, ... follow us as shadows.—Fo-sho-hing-tsan-king.

Our actions, whether positive or negative, ... stay with us like shadows.—Fo-sho-hing-tsan-king.

Whoever donates now Will definitely reap where he has given;
For anyone who kindly gives a little water
Will receive a response like the vast ocean.

—Ta-chwang-yan-king-lun.

Covetous desire is the greatest (source of)[24] sorrow. Appearing as a friend, in secret 'tis our enemy.—Fo-sho-hing-tsan-king.

Covetous desire is the greatest source of[24] sorrow. It seems like a friend, but secretly it’s our enemy.—Fo-sho-hing-tsan-king.

That which is given in charity is rich in returns; therefore charity is a true friend; although it scatters it brings no remorse.—Fo-sho-hing-tsan-king.

That which is given in charity brings great rewards; therefore, charity is a true friend; even though it spreads out, it brings no regret.—Fo-sho-hing-tsan-king.

He who stints the profit he has made, his wealth will soon be spent and lost.—Fo-sho-hing-tsan-king.

He who limits the profit he has earned will soon see his wealth spent and lost.—Fo-sho-hing-tsan-king.

The (real) treasure is that laid up ... through charity and piety, temperance and self-control.... The treasure thus hid is secure, and passes not away. Though he leave the fleeting riches of the world, this a man carries with him—a treasure that no wrong of others, and no thief, can steal.—Nidhikanda-sutta.

The true treasure is what you build up through kindness, faith, moderation, and self-discipline. This hidden treasure is safe and won't disappear. Even if a person leaves behind the temporary wealth of the world, they take with them a treasure that no one can take away, no matter what others do or if they are robbed. —Nidhikanda-sutta.

Think of all sentient beings as thy children.—Tenets of the Soto Sect.

Think of all living beings as your children.—Tenets of the Soto Sect.

Though exalted, forget not the lowly.—Jitsu-go-kiyo.

Though you are elevated, don’t forget those who are humble.—Jitsu-go-kiyo.

Be kind to all that lives.—Fo-sho-hing-tsan-king.

Be kind to everyone who lives. —Fo-sho-hing-tsan-king.

Filled with compassion for all creatures.—Saddharma-pundarika.

Filled with compassion for all beings.—Saddharma-pundarika.

Of all possessions, contentedness is the best by far.—Nagarjuna's "Friendly Epistle."

Of all things to have, being content is by far the best. —Nagarjuna's "Friendly Epistle."

A contented mind is always joyful.—Fo-sho-hing-tsan-king.[25]

A happy mind is always cheerful.—Fo-sho-hing-tsan-king.[25]

Let us then live happily, though we call nothing our own.—Dhammapada.

Let’s live happily, even if we don’t own anything.—Dhammapada.

Not the entire world, ... the earth surrounded by the ocean,
With all the seas and the hills that surround it,
Would I want to have that, with shame attached to it.

—Questions of King Milinda.

Let none be forgetful of his own duty for the sake of another's.—Dhammapada.

Let no one neglect their own responsibilities for the sake of someone else’s. —Dhammapada.

The faults of others are easily seen; one's own faults are difficult to see.—Udanavarga.

The flaws in others are easy to spot; our own flaws are hard to recognize.—Udanavarga.

Self-examination is painful.—Pillar Inscriptions of Asoka.

A man winnows his neighbor's faults like chaff: his own he hides, as a cheat the bad die from the gambler.—Dhammapada.

A man separates his neighbor's faults like chaff, while he conceals his own, just like a cheat hides the losses from a gambler.—Dhammapada.

She orders her household aright, she is hospitable to kinsmen and friends, a chaste wife, a thrifty housekeeper, skilful and diligent in all her duties.—Sigalovada-sutta.

She manages her household well, is welcoming to relatives and friends, a faithful wife, a budget-conscious homemaker, skilled and hardworking in all her responsibilities.—Sigalovada-sutta.

The wife ... should be cherished by her husband.—Sigalovada-sutta.

The wife should be treasured by her husband.—Sigalovada-sutta.

Were I not ready to suffer adversity with my husband as well as to enjoy happiness with him, I should be no true wife.—Legend of We-than-da-ya.

Were I not prepared to face challenges with my husband as well as to share joy with him, I wouldn't be a true wife.—Legend of We-than-da-ya.

It is better to die in righteousness than to live in unrighteousness.—Loweda Sangrahaya.[26]

It is better to die doing what’s right than to live doing what’s wrong.—Loweda Sangrahaya.[26]

Better to fling away life than transgress our convictions of duty.—Ta-chwang-yan-king-lun.

Better to throw away life than go against our beliefs about duty.—Ta-chwang-yan-king-lun.

Better for me to die battling (with the temper) than that I should live defeated.—Padhana-sutta.

Better for me to die fighting (with my temper) than to live defeated.—Padhana-sutta.

The loving Father of all that lives.—Tsing-tu-wan.

The loving Father of everyone and everything that exists.—Tsing-tu-wan.

Our loving Father, and Father of all that breathes.—Daily Manual of the Shaman.

Our loving Father and the Father of everyone who breathes.—Daily Manual of the Shaman.

Even so of all things that have ... life, there is not one that (the Buddhist anchorite) passes over; ... he looks upon all with ... deep-felt love. This, verily, ... is the way to a state of union with God.—Tevijja-sutta.

Even so, of all things that have life, there is not one that the Buddhist monk overlooks; he views everything with deep love. This, truly, is the path to unity with God.—Tevijja-sutta.

Doubts will always be a part of our lives. Yet, joyfully following the path of virtue,
Like the man watching the rough trail along the cliff, we should Happy and beneficial to pursue it.

—Siau-chi-kwan.

To feed a single good man is infinitely greater in point of merit, than attending to questions about heaven and earth, spirits and demons, such as occupy ordinary men.—Sutra of Forty-two Sections.

To feed one good man is far more valuable than debating issues about heaven and earth, spirits and demons, which concern regular people.—Sutra of Forty-two Sections.

What is goodness? First and foremost the agreement of the will with the conscience.—Sutra of Forty-two Sections.[27]

What is goodness? First and foremost, it's the alignment of your desires with your conscience.—Sutra of Forty-two Sections.[27]

If you remove (from conduct) the purpose of the mind, the bodily act is but as rotten wood. Wherefore regulate the mind, and the body of itself will go right.—Fo-sho-hing-tsan-king.

If you take away the intent of the mind from your actions, then the physical act is just like decaying wood. So, control the mind, and the body will naturally follow suit.—Fo-sho-hing-tsan-king.

Keep watch over your hearts.—Mahaparinibbana-sutta.

Stay mindful of your hearts.—Mahaparinibbana-sutta.

Let no evil desire whatever arise within you.—Cullavagga.

Let no evil desire arise within you.—Cullavagga.

So soon as there springs up within him an angry, malicious thought, some sinful, wrong disposition, ... he puts it away, removes it, destroys it, he makes it not to be.—Sabbasava-sutta.

As soon as an angry, malicious thought arises within him, some sinful, wrong attitude, ... he pushes it away, gets rid of it, destroys it, and makes it nonexistent.—Sabbasava-sutta.

With not a thought of selfishness or covetous desire.—Fo-sho-hing-tsan-king.

With no thought of selfishness or greedy desire.—Fo-sho-hing-tsan-king.

Covetousness and anger are as the serpent's poison.—Fo-sho-hing-tsan-king.

Covetousness and anger are like the poison of a snake.—Fo-sho-hing-tsan-king.

They who do evil go to hell; they who are righteous go to heaven.—Dhammapada.

They who do bad things go to hell; they who are good go to heaven.—Dhammapada.

He who, doing what he ought, ... gives pleasure to others, shall find joy in the other world.—Udanavarga.

He who does what he should and brings joy to others will find happiness in the afterlife.—Udanavarga.

The virtuous (when injured) grieve not so much for their own pain as for the loss of happiness incurred by their injurers.—Jatakamala.[28]

The virtuous (when hurt) don't mourn as much for their own suffering as they do for the happiness lost because of those who hurt them.—Jatakamala.[28]

He really must have a loving heart,
Place your complete trust in him for everything living.

—Ta-chwang-yan-king-lun.

Often while he pondered—as still As the stable rock held his seat, the squirrel jumped. On his knee, the shy quail came out Her young ones were gathered around his feet, and blue doves were pecking. The rice grains are from the bowl next to his hand.

—Sir Edwin Arnold.

Those who search after truth should have a heart full of sympathy.—Story of Virudhaka.

Those who seek the truth should have a heart full of compassion.—Story of Virudhaka.

This (prince) feels for the welfare of the multitude.—Nalaka-sutta.

This prince cares about the well-being of the people.—Nalaka-sutta.

The Royal Prince, perceiving the tired oxen, ... the men toiling beneath the midday sun, and the birds devouring the hapless insects, his heart was filled with grief, as a man would feel upon seeing his own household bound in fetters: thus was he touched with sorrow for the whole family of sentient creatures—Fo-pen-hing-tsih-king.

The Royal Prince, noticing the exhausted oxen, the men working hard under the blazing midday sun, and the birds feasting on the unfortunate insects, felt a deep sadness, much like someone seeing their own family imprisoned: in this way, he was filled with compassion for all living beings—Fo-pen-hing-tsih-king.

This king felt the weal and the woe of his subjects as his own.—Jatakamala.

This king experienced the joys and sorrows of his people as if they were his own.—Jatakamala.

What is a true gift?
One for which nothing is expected in return.—Prasnottaramalika.

What is a real gift?
One where nothing is expected in return.—Prasnottaramalika.

There is a way of giving, seeking pleasure by it (or) coveting to get more; some also give[29] to gain a name for charity, some to gain the happiness of heaven.... But yours, O friend, is a charity free from such thoughts, the highest and best degree of charity, free from self-interest or thought of getting more.—Fo-sho-hing-tsan-king.

There are people who give to seek pleasure in it or to gain more for themselves; some give[29] to earn a reputation for being charitable, while others hope for heavenly happiness.... But your giving, my friend, is pure and selfless, representing the highest and best form of charity, free from any self-interest or desire for gain.—Fo-sho-hing-tsan-king.

'Tis thus men generally think and speak, they have a reference in all they do to their own advantage. But with this one it is not so: 'tis the good of others and not his own that he seeks.—Fo-pen-hing-tsih-king.

Above all things be not careless; for carelessness is the great foe to virtue.—Fo-sho-hing-tsan-king.

Above all, don't be careless; because carelessness is the biggest enemy of virtue.—Fo-sho-hing-tsan-king.

You say that while young a man should be gay, and when old then religious.... Death, however, as a robber, sword in hand, follows us all, desiring to capture his prey: how then should we wait for old age, ere we turn our minds to religion?—Fo-sho-hing-tsan-king.

You say that when a man is young, he should enjoy life, and when he gets older, he should focus on religion. However, death, like a thief with a sword, is always pursuing us, eager to take his victim. So why should we wait until we’re old to start thinking about religion? —Fo-sho-hing-tsan-king.

If you urge that I am young and tender, and that the time for seeking wisdom is not yet, then you should know that to seek true religion, there never is a time not fit.—Fo-sho-hing-tsan-king.

If you insist that I'm young and inexperienced, and that the time to seek wisdom isn't right yet, then you should understand that there's never an inappropriate time to look for true religion.—Fo-sho-hing-tsan-king.

Work out your own salvation with diligence.—Mahaparinibbana-sutta.

Work hard to achieve your own salvation.—Mahaparinibbana-sutta.

No man can purify another.—Dhammapada.

No one can purify another. —Dhammapada.

The good man's love ends in love; the bad man's love in hate.—Kshemendra's Kalpalata.[30]

The good man's love leads to more love; the bad man's love leads to hate.—Kshemendra's Kalpalata.[30]

He who holds up a torch to (lighten) mankind is always honored by me.—Rahula-sutta.

He who holds up a torch to enlighten humanity is always honored by me.—Rahula-sutta.

Where there is uprightness, wisdom is there, and where there is wisdom, uprightness is there.—Sonadanda-sutta.

Where there is integrity, wisdom is present, and where wisdom exists, integrity is there too.—Sonadanda-sutta.

Liberty, courtesy, benevolence, unselfishness, under all circumstances towards all people—these qualities are to the world what the linchpin is to the rolling chariot.—Sigalovada-sutta.

Liberty, kindness, generosity, and selflessness, in every situation and towards everyone—these qualities are to the world what the linchpin is to a moving chariot.—Sigalovada-sutta.

Let us be knit together ... as friends.—Fo-sho-hing-tsan-king.

Let’s come together … as friends.—Fo-sho-hing-tsan-king.

Since even animals can live together in mutual reverence, confidence, and courtesy, much more should you, O Brethren, so let your light shine forth that you ... may be seen to dwell in like manner together.—Cullavagga.

Since even animals can live together in mutual respect, trust, and kindness, you should do the same, O Brethren. Let your light shine so that you... may be seen living together in this way.—Cullavagga.

Trust is the best of relationships.—Dhammapada.

Trust is the foundation of all great relationships.—Dhammapada.

Faithful and trustworthy, he injures not his fellow-man by deceit.—Tevijja-sutta.

Faithful and trustworthy, he does not harm others through deceit.—Tevijja-sutta.

Worship consists in fulfilling the design (of the person honored), not in offerings of perfumes, garlands, and the like.—Jatakamala.

Worship is about carrying out the intentions of the person being honored, not just giving gifts like perfumes, flowers, and similar items.—Jatakamala.

Compassion for all creatures is the true religion.—Buddha-charita.

Compassion for all beings is the real religion.—Buddha-charita.

The wise firmly believe that in Mercy the whole of Righteousness is contained. What virtue ... does there exist which is not the[31] consequence of Mercy?—Jatakamala.

The wise strongly believe that all of Righteousness is found in Mercy. What virtue is there that doesn't stem from Mercy? —Jatakamala.

Even if a man have done evil a hundred times, let him not do it again.—Udanavarga.

Even if a man has done wrong a hundred times, he shouldn't do it again.—Udanavarga.

He who, having been angered, gives way to anger no more, has achieved a mighty victory.—Udanavarga.

He who, after getting angry, chooses not to stay angry anymore, has won a great victory.—Udanavarga.

Better than sovereignty over this earth, ... better than lordship over all worlds, is the recompense of the first step in holiness.—Dhammapada.

Better than having control over this earth, ... better than ruling all worlds, is the reward of the first step in holiness.—Dhammapada.

Now many distinguished warriors thought: we who go (to war) and find our delight in fighting, do evil.... What shall we do that we may cease from evil and do good?—Mahavagga.

Victory breeds hatred.—Dhammapada.

Victory creates hatred.—Dhammapada.

Therefore has this pious inscription been carved here (on the rock), to the end that posterity may not suppose that any further conquest ought to be made by them. Let them not hold that conquest by the sword is worthy the name of conquest; let them see in it only confusion and violence. Let them reckon as true conquests none save the triumphs of religion.—Rock Inscriptions of Asoka.

Therefore, this devout inscription has been carved here (on the rock), so that future generations do not think that any further conquest should be made by them. Let them not believe that conquest by the sword is worthy of the name; let them see it only as confusion and violence. Let them consider as true conquests only the victories of religion.—Rock Inscriptions of Asoka.

He walks not in religion in a quarrelsome spirit.—Questions of King Milinda.

He doesn’t approach religion with a combative attitude.—Questions of King Milinda.

Nay, ... let not quarrel arise, nor strife, nor discord, nor dispute.—Mahavagga.[32]

No, ... let there be no arguments, no conflict, no disharmony, nor disputes.—Mahavagga.[32]

Thus he lives as a binder together of those who are divided, an encourager of those who are friends, a peace-maker, a lover of peace, impassioned for peace, a speaker of words that make for peace.—Tevijja-sutta.

Thus, he lives as a uniter of those who are divided, a supporter of friends, a peacemaker, a lover of peace, passionate about peace, a speaker of words that promote peace.—Tevijja-sutta.

It is not as a means of procuring my own happiness that I give in charity, but I love charity that I may do good to the world.—Jatakamala.

It’s not for my own happiness that I give to charity, but I love charity so I can make a positive impact on the world.—Jatakamala.

Benevolence is the doing of righteous acts of help to living creatures whether of high or low degree; as when we help a tortoise in trouble, or a sick sparrow, without looking for any reward.—Tenets of the Soto Sect.

Benevolence is the act of doing good things to help living beings, regardless of their status; like when we assist a tortoise in distress or a sick sparrow, without expecting anything in return.—Tenets of the Soto Sect.

'Tis out of mercy, not with the desire of gain, that the virtuous take care of a person in distress, nor do they mind whether the other understands this or not.—Jatakamala.

It's out of compassion, not for personal gain, that the virtuous help someone in distress, and they don't care whether the other person realizes this or not.—Jatakamala.

Let him that has a merciful character be my friend.—Bhakti Sataka.

Let someone who's kind be my friend.—Bhakti Sataka.

If a man thus walks in the ways of compassion, is it possible that he should hurt anything intentionally?—Sha-mi-lu-i-yao-lio.

If a man walks in the ways of compassion, could he really hurt anything on purpose?—Sha-mi-lu-i-yao-lio.

Living in the world, and doing no harm to aught that lives.—Fo-pen-hing-tsih-king.

Living in the world and causing no harm to anything that lives. —Fo-pen-hing-tsih-king.

As he said so he acted.—Vangisa-sutta.

As he said, so he acted.—Vangisa-sutta.

Those who have sin at heart, but are sweet of speech, are like a pitcher smeared with nectar, but full of poison.—Lalita Vistara.[33]

Those who are deceitful at heart but speak kindly are like a pitcher covered in sweet nectar but filled with poison.—Lalita Vistara.[33]

Like a ... flower that is rich in color, but has no scent, so are the fine ... words of him who does not act accordingly.—Dhammapada.

Like a colorful flower that has no fragrance, so are the eloquent words of someone who doesn't follow through with their actions.—Dhammapada.

The mind must be brought under perfect subjection.—Inscription on Votive Images.

The mind needs to be fully controlled.—Inscription on Votive Images.

He whose mind is subdued and perfectly controlled is happy.—Udanavarga.

He who has a calm and fully controlled mind is happy.—Udanavarga.

If only the thoughts be directed to that which is right, then happiness must necessarily follow.—Fa-kheu-pi-u.

If only our thoughts are focused on what is right, then happiness will surely follow.—Fa-kheu-pi-u.

Evil he overcame by righteousness.—Questions of King Milinda.

Evil he conquered with righteousness.—Questions of King Milinda.

He felt compassion towards those who tormented him.—Attanagalu-vansa.

He felt sympathy for those who bullied him.—Attanagalu-vansa.

The bearer of ill-will towards them that bear ill-will can never become pure; but he who bears no ill-will pacifies them that hate.—Udanavarga.

The person who harbors resentment towards those who harbor resentment can never find true peace; but the one who holds no resentment calms those who hate.—Udanavarga.

The man who foolishly does me wrong, I will return him the protection of my ungrudging love.—Sutra of Forty-two Sections.

The guy who foolishly wrongs me, I will respond with the gift of my unwavering love.—Sutra of Forty-two Sections.

Whether of the higher class of beings, as ... a perfect man, ... or of the lower class of beings, as a grasshopper or the smallest insect—in one word, whatever hath life thou shalt not kill.—Sha-mi-lu-i-yao-lio.

Whether it's a higher class of beings, like a perfect man, or a lower class of beings, like a grasshopper or the smallest insect—in short, whatever has life you must not kill.—Sha-mi-lu-i-yao-lio.

To whom even the life of a serpent is sacred.—Lalita Vistara.[34]

To whom even the life of a snake is sacred.—Lalita Vistara.[34]

I love living things that have no feet, ... four-footed creatures, and things with many feet.... May all creatures, all things that live, all beings of whatever kind, may they all behold good fortune.—Cullavagga.

I love living things that have no feet, ... four-legged animals, and things with lots of legs.... May all creatures, everything that lives, all beings of any kind, may they all experience good fortune.—Cullavagga.

You do not well enticing me to a sinful act. And what you say, that "nobody else will know of it"—will it be less sinful for this reason?—Jatakamala.

You are not very convincing in getting me to do something sinful. And what you say, that "nobody else will know about it"—does that make it any less wrong?—Jatakamala.

There is no such thing as secrecy in wrongdoing.—Jataka.

There’s no such thing as keeping secrets when you’re doing something wrong.—Jataka.

Even could she have kept it secret from men, ... could she have kept it secret from spirit, ... could she have kept it secret from the gods, yet she could not have escaped herself from the knowledge of her sin.—Questions of King Milinda.

Even if she could have kept it a secret from people, ... could she have kept it a secret from the spirit, ... could she have kept it a secret from the gods, she could not have escaped from knowing her own sin. —Questions of King Milinda.

Clad in garments pure as the moonbeams, ... her ornaments modesty and virtuous conduct.—Ajanta Cave Inscriptions.

Clad in clothes as pure as moonlight, ... her jewelry reflects her modesty and virtuous behavior.—Ajanta Cave Inscriptions.

If you speak ... to a woman, do it with pureness of heart.... Say to yourself: "Placed in this sinful world, let me be as the spotless lily, unsoiled by the mire in which it grows." Is she old? regard her as your mother. Is she honorable? as your sister. Is She of small account? as a younger sister. Is she a child? then treat her with reverence and politeness.—Sutra of Forty-two Sections.

If you talk ... to a woman, do it with a pure heart. Tell yourself: "In this flawed world, let me be like the pure lily, untouched by the mud it grows in." Is she older? Think of her as your mother. Is she respectable? Treat her like your sister. Is she not well regarded? Think of her as a younger sister. Is she a child? Then treat her with respect and kindness.—Sutra of Forty-two Sections.

She was gentle and genuine, straightforward and kind,
[35]Noble in appearance, with kind words for everyone,
And joyful expressions—a treasure of womanhood.

—Sir Edwin Arnold.

Do not have evil-doers for friends.... Take as your friends the best of men.—Dhammapada.

Do not be friends with wrongdoers.... Choose the best people as your friends.—Dhammapada.

I'll briefly share the signs of a friend—
When someone is doing wrong, offer a warning; when they are doing well, encourage them to keep going;
When facing challenges or threats, to help, support, and rescue. Such a man is truly a remarkable and outstanding friend.

—Fo-pen-hing-tsih-king.

His friendship is prized by the gentle and the good.—Fo-sho-hing-tsan-king.

His friendship is valued by the kind and the good.—Fo-sho-hing-tsan-king.

Living ... without cruelty among the cruel.—Udanavarga.

The Scripture said: "Be kind and benevolent to every being, and spread peace in the world.... If it happen that thou see anything to be killed, thy soul shall be moved with pity and compassion. Ah, how watchful should we be over ourselves!"—Sha-mi-lu-i-yao-lio.

The Scripture says: "Be kind and compassionate to everyone, and promote peace in the world.... If you happen to see anything that needs to be killed, your heart should be filled with pity and compassion. Ah, how careful we should be with ourselves!"—Sha-mi-lu-i-yao-lio.

I desire to produce in myself a loving heart towards all living creatures.—Fo-pen-hing-tsih-king.

I want to cultivate a loving heart for all living beings.—Fo-pen-hing-tsih-king.

Let us then practice good works, and inspect[36] our thoughts that we do no evil.—Fo-sho-hing-tsan-king.

Let’s practice good deeds and examine[36] our thoughts so we don’t do any harm.—Fo-sho-hing-tsan-king.

Now, therefore, it behooves me to examine into my faults; and if I find anything wrong in me, to put it away, and practice virtue only.—Jataka.

Now, it’s time for me to look at my faults; and if I find anything wrong with myself, to get rid of it and focus on practicing only virtue.—Jataka.

Therefore ... we would humble ourselves and repent us of our sins. Oh! that we may have strength to do so aright!—Liturgy of Kwan-yin.

Therefore ... we would humble ourselves and repent of our sins. Oh! that we may have the strength to do so correctly!—Liturgy of Kwan-yin.

If we know that we have done wrong, and yet refuse to acknowledge it, we are guilty of prevarication.—Chinese Pratimoksha.

If we know we've done something wrong but still refuse to admit it, we're guilty of lying. —Chinese Pratimoksha.

From the very first, ... having no wish to benefit others, or to do good in the least degree, we have been adding sin unto sin; and even though our actual crimes have not been so great, yet a wicked heart has ruled us within. Day and night, without interval or hesitation, have we continually contrived how to do wrong.—Liturgy of Kwan-yin.

From the very beginning, ... with no desire to help others or do any good at all, we have just been piling on sins; and even if our actual wrongdoings haven’t been that severe, a wicked heart has governed us from within. Day and night, without pause or doubt, we have constantly schemed about how to do wrong.—Liturgy of Kwan-yin.

Accept the confession I make of my sin in its sinfulness, to the end that in future I may restrain myself therefrom.—Cullavagga.

Accept my confession of my sin and its wrongfulness, so that in the future I can hold myself back from it. —Cullavagga.

He who offends an offenseless man, ... against such a fool the evil reverts, like fine dust thrown against the wind.—Kokaliya-sutta.

He who wrongs an innocent person, ... the harm will come back to that fool, like fine dust thrown into the wind.—Kokaliya-sutta.

May wisdom be with me always.—Inscription in Temple of Nakhon Vat.[37]

The fool who knows his foolishness is wise at any rate so far. But the fool who thinks himself wise, he is a fool indeed.—Dhammapada.

The fool who recognizes his own foolishness is wise to some extent. But the fool who believes he is wise is truly a fool. —Dhammapada.

He who holds back rising anger like a rolling chariot—him I call a real driver: other people are merely holding the reins.—Dhammapada.

He who keeps their anger in check like a chariot on the move—him I call a true driver: others are just holding the reins.—Dhammapada.

Anger, alas! how it changes the comely face! how it destroys the loveliness of beauty!—Fo-sho-hing-tsan-king.

Anger, oh how it transforms a beautiful face! How it ruins the charm of beauty!—Fo-sho-hing-tsan-king.

The fool who is angered, and thinks to triumph by the use of abusive language, is always vanquished by him whose words are patient.—Udanavarga.

The fool who gets angry and thinks they can win using harsh words is always defeated by the one whose words are calm.—Udanavarga.

He who lives far from me yet walks righteously, is ever near me.—Fo-sho-hing-tsan-king.

He who lives far from me but walks rightly is always close to me.—Fo-sho-hing-tsan-king.

He sought after the good of those dependent on him.—Questions of King Milinda.

He looked out for the well-being of those who relied on him.—Questions of King Milinda.

Who, though he be lord over others, is patient with those that are weak.—Udanavarga.

Who, even if he is in charge of others, is patient with those who are weak.—Udanavarga.

Loving her maids and dependents even as herself.—Lalita Vistara.

Loving her maids and dependents just like she loves herself.—Lalita Vistara.

Loving all things which live even as themselves.—Sir Edwin Arnold.

Loving everything that lives just like yourself.—Sir Edwin Arnold.

Hear ye all this moral maxim, and having heard it keep it well: Whatsoever is displeas[38]ing to yourselves never do to another.—Bstanhgyur.

Hear this moral principle, and once you've heard it, remember it well: Never do to others what you find displeasing to yourself.—Bstanhgyur.

Then declared he unto them (the rule of doing to others what we ourselves like).—San-kiao-yuen-lieu.

Then he declared to them (the rule of treating others the way we want to be treated).—San-kiao-yuen-lieu.

From henceforth ... put away evil and do good.—Jataka.

From now on ... stop doing wrong and do what's right.—Jataka.

At morning, noon, and night successively, store up good works.—Fo-sho-hing-tsan-king.

At morning, noon, and night, consistently gather good deeds.—Fo-sho-hing-tsan-king.

Always doing good to those around you.—Fo-pen-hing-tsih-king.

Always doing good to those around you. —Fo-pen-hing-tsih-king.

In order to terminate all suffering, be earnest in performing good deeds.—Buddhaghosa's parables.

In order to end all suffering, be sincere in doing good deeds.—Buddhaghosa's parables.

Compassion alone sanctifies the good.—Kshemendra's Avadana Kalpalata.

Compassion alone makes the good sacred.—Kshemendra's Avadana Kalpalata.

Religion means self-sacrifice.—Rukemavati.

Religion is self-sacrifice.—Rukemavati.

O Buddha, the worship of thee consists in doing good to the world.—Bhakti Sataka.

O Buddha, worshiping you means doing good for the world.—Bhakti Sataka.

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

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

Dwell together in mutual love.—Brahmanadhammika-sutta.

Live in harmony with 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.[39]

Let’s come together to do good, embracing kindness and empathy, while diligently nurturing trust and fairness.—Travels of Fa-hien.[39]

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

May I gain wealth, and may the wealth I gain be for the benefit of others.—Jinalankara.

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

Feeling deep compassion for the poor, not holding back anything he had.—Phu-yau-king.

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

Humble in thought, yet generous in actions, overflowing with kindness towards the poor and needy.—Fo-sho-hing-tsan-king.

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

Full of humility and compassion, ... kind and caring to all living beings.—Tevijja-sutta.

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

He who is gentle to all living things is protected by heaven and loved by others.—Fa-kheu-pi-u.

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

Day and night, the minds of Buddha's disciples are always filled with compassion.—Dhammapada.

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

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

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

But share kind thoughts and actions with everyone.—Sir Edwin Arnold.

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

Never should he say anything negative about anyone.—Saddharma-pundarika.

Whatever I understand (to be right) ... I desire to practice.—Rock Inscriptions of Asoka.[40]

Whatever I believe is right ... I want to put into practice.—Rock Inscriptions of Asoka.[40]

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

Lightly laughing at and mocking others is wrong.—Fa-kheu-pi-us.

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

Virtuous actions should be performed today; for who can say we won't 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.

May I be completely filled with kindness and always show a generous spirit until this heart stops beating.—Inscription in Temple of Nakhon Vat.

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

Born to bring happiness and spread peace throughout the world.—Fo-pen-hing-tsih-king.

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

The entire world of living beings experienced ... universal peace.—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.

Enmity and jealousy turned into peace; happiness and relaxation came about everywhere; ... conflict and disagreements were completely resolved.—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.

Creatures of all kinds were drawn together affectionately; fear and terror were completely set aside, and no one had a hateful thought; the Angels, putting aside their heavenly joys, instead sought to ease the sinner's pain.—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.[41]

The virtuous remember the good things done for them, while the bad experiences fade away from their minds, like water from a lotus petal.—Jatakamala.[41]

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

Vice, O king, is a low thing, virtue is noble and magnificent.—Questions of King Milinda.

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

I consider ... wrongful actions disgraceful.—Mahavagga.

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

Like food smeared with poison, I detest happiness that is tainted by wrongdoing.—Jatakamala.

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

As you plant, so shall you harvest.—Ta-chwang-yan-king-lun.

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

Actions have consequences, and what we do leads to outcomes. —Mahavagga.

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

Our actions are not forgotten; they will definitely return. —Kokaliya-sutta.

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

Reaping the rewards of good or bad actions and experiencing happiness or suffering as a result.—Fo-sho-hing-tsan-king.

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

Your negative thoughts and hurtful words only harm 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.

Hell wasn't made by anyone... The fire of an angry mind creates the fire of hell and consumes the one who holds it. When a person does evil, they ignite the fire of hell and burn with their own flames.—Mulamuli.

People grieve from selfishness.—Jara-sutta.

People grieve out of 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.[42]

Doing good brings us good, just like a person who plants something sweet enjoys the same. —Fa-kheu-pi-us.[42]

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.

He who does wrong, O king, eventually feels regret.... But he who does right feels no regret, and without regret, happiness will grow within him.—Questions of King Milinda.

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

Morality brings happiness: ... at night, you sleep peacefully, and when you wake up, you're still happy.—Udanavarga.

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

If you want to please me, show some compassion for that poor soul.—Nagananda.

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

Burdened by others' struggles.—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.

A loving heart is the most important thing! ... not to oppress or destroy; ... not to lift yourself up by putting others down; but to comfort and support those who are 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.

He cares for and cherishes his people more than someone would for a vulnerable and dying 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.

The acts and practices of religion, such as compassion, charity, honesty, purity, gentleness, and 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.[43]

Go ahead, everyone, and go out into the world for the benefit of many, for the welfare of all, with compassion for the world, for goodness, for gain, for the welfare of people. Share the glorious teachings, everyone. Spread the message of a life that is holy, perfect, and pure. —Mahavagga.[43]

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.

Go out into every country and convert those who haven't been converted.... Therefore, each of you should travel alone; go with compassion! Rescue and welcome.—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.

Have you not heard what Buddha says in the Sutra (where he tells his followers) not to underestimate 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.

In this path to salvation, there are no differences between rich and poor, male and female, or laypeople and priests: everyone can equally reach the state of bliss.—From a Chinese Buddhist Tract.

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

Even the most unworthy person who seeks salvation shouldn't be turned away.—Ta-chwang-yan-king-lun.

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

Look at both the bad and the good with kindness.—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.

Should those who are not with us, O Brethren, speak negatively about me,[1] or about my teachings, or about the church, that is no reason for you to get angry.—Brahma-jala-sutta.

[1] Buddha.

Buddha.

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.

Why should there be such sad disagreement? You respect what we respect, so we are brothers when it comes to religion.—Fo-sho-hing-tsan-king.

[44]

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.

No criticizing of other sects, ... no belittling (of others) without reason, but instead, giving respect to other sects whenever respect is warranted. By doing this, both your own sect will flourish, and others will benefit; by acting differently, your own sect will suffer by harming 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.

But if others don't act righteously, we should, through our own righteous behavior, calm them down: this way, ... we help religion take root and endure everywhere.—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.

Who is a true spiritual teacher?
Someone who, understanding the essence of things, always aims to be helpful to others.

—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.

Tell him ... I expect no reward—not even a place in heaven—but I aim ... to help people, to guide back those who have lost their way, to enlighten those trapped in darkness, to remove all sources of sadness and suffering 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.

I believe that the well-being of everyone is something I need to strive for.—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[45] 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.

Then the man thought to himself, "I won't keep all this treasure to myself; I will share it with others." With that, he went to King Brahmadatta and said, "I want you to know that I've found a treasure, and I want 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.

The sadness of others fills the hearts of good people just like water soaks into the ground.—Story of Haritika.

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

With no selfish or biased joy ... they celebrated.—Fo-sho-hing-tsan-king.

If thou see others lamenting, join in their lamentations: if thou hear others rejoicing, join in their joy.—Jitsu-go-kiyo.

If you see others mourning, share in their mourning; if you hear others celebrating, join in their celebration.—Jitsu-go-kiyo.

My son, tell me thy sorrow, that it may become more endurable by participation.—Nagananda.

My son, tell me your sorrow so that it can become more bearable through sharing.—Nagananda.

Every variety of living creature I must ever defend from harm.—Ta-chwang-yan-king-lun.

Every type of living being I must always protect from harm.—Ta-chwang-yan-king-lun.

To think no evil and do none: on the contrary, to benefit all creatures.—Fo-pen-hing-tsih-king.

To think no bad thoughts and do none: instead, to help all beings.—Fo-pen-hing-tsih-king.

Let the wise man guard his thoughts, for they are ... very artful and rush wheresoever they list.—Dhammapada.

Let the wise person keep an eye on their thoughts, because they are ... quite clever and go wherever they want. —Dhammapada.

When thou seest righteousness, quickly follow it: when thou seest iniquity, instantly flee.—Jitsu-go-kiyo.

When you see righteousness, quickly pursue it; when you see wrongdoing, immediately escape it.—Jitsu-go-kiyo.

Like as the lotus is untarnished by the water, so is Nirvana by any evil dispositions.—Questions of King Milinda.[46]

Just as the lotus is not stained by the water, Nirvana is unaffected by any negative thoughts. —Questions of King Milinda.[46]

May I never, even in a dream, be guilty of theft, adultery, drunkenness, life-slaughter, and untruthfulness.—Attanagalu-vansa.

May I never, even in a dream, be guilty of stealing, cheating, getting drunk, killing, or lying.—Attanagalu-vansa.

Spotless even as the moon, pure, serene, and undisturbed.—Vasettha-sutta.

Spotless like the moon, pure, calm, and untouched.—Vasettha-sutta.

Practice the most perfect virtue.—Udanavarga.

Practice the highest virtue.—Udanavarga.

To attain perfection that he may profit others.—Fo-pen-hing-tsih-king.

To achieve perfection so that he can benefit others.—Fo-pen-hing-tsih-king.

The present is an imperfect existence: ... I pray for greater perfection in the next.—Inscription in Temple of Nakhon Vat.

The present is an imperfect existence: ... I hope for greater perfection in the next.—Inscription in Temple of Nakhon Vat.

Fulfil the perfection of long-suffering; be thou patient under ... reproach.—Introduction to Jataka Book.

Fulfill the perfection of endurance; be patient in the face of ... criticism.—Introduction to Jataka Book.

My duty is to bear all the insults which the heretics launch against me.—Buddhaghosa's Parables.

My responsibility is to endure all the insults that the heretics throw at me.—Buddhaghosa's Parables.

Silently shall I endure abuse, as the elephant in battle endures the arrow sent from the bow.—Dhammapada.

Silently, I will put up with mistreatment, just like the elephant in battle withstands the arrow shot from the bow.—Dhammapada.

Let not the member of Buddha's order tremble at blame, neither let him puff himself up when praised.—Tuvataka-sutta.

Let a member of Buddha's order not be fearful of criticism, nor should they inflate their ego when complimented.—Tuvataka-sutta.

The end of the pleasures of sense is as the lightning flash: ... what profit, then, in doing iniquity?—Fo-sho-hing-tsan-king.[47]

The end of sensory pleasures is like a flash of lightning: ... so what's the point in doing wrong?—Fo-sho-hing-tsan-king.[47]

Cultivate equanimity.—Nalaka-sutta.

Cultivate calmness.—Nalaka-sutta.

Abhor dissimulation!—Fo-sho-hing-tsan-king.

Abhor deception!—Fo-sho-hing-tsan-king.

He speaks truth unmixed with falsehood.—Samanna-phala-sutta.

He speaks the truth without any lies.—Samanna-phala-sutta.

There is guilt (calling for repentance) in prevarication.—Patimokkha.

There is guilt (calling for repentance) in lying.—Patimokkha.

He that praises him who should be blamed, or blames him who should be praised, gathers up sin thereby in his mouth.—Kokaliya-sutta.

He who praises someone who should be blamed, or blames someone who should be praised, collects sin in his words.—Kokaliya-sutta.

The member of Buddha's order should abstain from theft, even of a blade of grass.—Mahavagga.

The member of Buddha's order should avoid theft, even if it's just a blade of grass.—Mahavagga.

From bribery, cheating, fraud, and (all other) crooked ways he abstains.—Tevijja-sutta.

From bribery, cheating, fraud, and all other dishonest actions, he stays away.—Tevijja-sutta.

The Scripture moveth us, therefore, rather to cut off the hand than to take anything which is not ours.—Sha-mi-lu-i-yao-lio.

The Scripture encourages us, therefore, to cut off a hand rather than take anything that isn’t ours.—Sha-mi-lu-i-yao-lio.

Let him not, even though irritated, speak harsh words.—Sariputta-sutta.

Let him not, even if annoyed, say harsh words.—Sariputta-sutta.

From this day forth, ... although much be said against me, I will not feel spiteful, angry, enraged, or morose, nor manifest anger and hatred.—Anguttara-Nikaya.

From this day on, ... even if a lot is said about me, I will not feel spiteful, angry, furious, or down, nor show anger and hatred.—Anguttara-Nikaya.

Upright, conscientious and of soft speech, gentle and not proud.—Metta-sutta.[48]

Upright, responsible, and soft-spoken, kind and humble.—Metta-sutta.[48]

Even as the lily thrives in and cherishes the water,
So Upatissa and Kolita too, Joined by the strongest bond of love,
If we must live apart out of necessity, Were filled with sorrow and a heavy heart.

—Fo-pen-hing-tsih-king.

(The true friend) forsakes you not in trouble; he will lay down his life for your sake.—Sigalovada-sutta.

(The true friend) does not abandon you in difficult times; he will sacrifice his life for you.—Sigalovada-sutta.

In both grief and joy, we are united,
In both sadness and joy.

* * * * *

What your heart delights in as good,
That I also celebrate and pursue.
It would be better for me to die with you,
Than ... try to live somewhere you don't belong.

—Fo-pen-hing-tsih-king.

When I first set out to gain wisdom,
Then I also took it upon myself to defend the weak. All living things of every kind
Invoke my compassion and empathy.

—Ta-chwang-yan-king-lun.

Fault is not to be found unnecessarily—Ta-chwang-yan-king-lun.

Fault should not be sought out unnecessarily—Ta-chwang-yan-king-lun.

Judge not thy neighbor.—Siamese Buddhist Maxim.

Judge not your neighbor.—Siamese Buddhist Maxim.

What is it to you ... whether another is guilty or guiltless? Come, friend, atone for your own offense.—Mahavagga.[49]

What does it matter to you ... if someone else is guilty or innocent? Come, friend, make amends for your own wrongdoing.—Mahavagga.[49]

Even a king may be full of trouble; but a common man, who is holy, has rest everlasting.—Fo-sho-hing-tsan-king.

Even a king can be troubled; but a righteous common man has eternal peace.—Fo-sho-hing-tsan-king.

This world is afflicted with death and decay; therefore the wise do not grieve, knowing the terms of the world.—Salla-sutta.

This world is filled with death and decay; that's why the wise don’t mourn, understanding the nature of the world.—Salla-sutta.

Who that clings to Righteousness should be in fear of death?—Jatakamala.

Who that holds on to Righteousness should be afraid of death?—Jatakamala.

Ye, then, my followers, ... give not way ... to sorrow; ... aim to reach the home where separation cannot come.—Fo-sho-hing-tsan-king.

Yes, then, my followers, ... don't give in ... to sorrow; ... strive to reach the place where separation cannot happen.—Fo-sho-hing-tsan-king.

Loving and merciful towards all.—Fo-sho-hing-tsan-king.

Loving and merciful to all.—Fo-sho-hing-tsan-king.

Filled with universal benevolence.—Fa-kheu-pi-u.

Filled with universal kindness.—Fa-kheu-pi-u.

A friend to all creatures in the world.—Saddharma-pundarika.

A friend to all beings in the world.—Saddharma-pundarika.

Bent on promoting the happiness of all created beings.—Lalita Vistara.

Bent on promoting the happiness of all living beings.—Lalita Vistara.

Conquer thy greediness for sensual pleasures.—Jatukannimanavapuccha.

Conquer your greed for sensual pleasures.—Jatukannimanavapuccha.

Therefore should we encourage small desire, that we may have to give to him who needs.—Fo-sho-hing-tsan-king.

Therefore, we should encourage small desires so that we can give to those in need.—Fo-sho-hing-tsan-king.

Justly I seek for riches, and having sought for riches justly, I give of my ... justly ac[50]quired wealth to one, to two, to three, ... to a hundred.—Magha-sutta.

Justly I seek riches, and having sought riches fairly, I give from my ... justly acquired wealth to one, to two, to three, ... to a hundred.—Magha-sutta.

They sought their daily gain righteously; no covetous, money-loving spirit prevailed; with pious intent they gave liberally; there was not a thought of any reward.—Fo-sho-hing-tsan-king.

They sought their daily earnings in a righteous way; no greedy, money-loving attitude took hold; with genuine intent, they gave generously; there wasn't a thought of any reward.—Fo-sho-hing-tsan-king.

There is in charity a proper time and a proper mode.—Fo-sho-hing-tsan-king.

There is a right time and a right way when it comes to charity.—Fo-sho-hing-tsan-king.

Better would it be to swallow a red-hot iron ball than that a bad, unrestrained fellow should live on the charity of the land.—Dhammapada.

Better to swallow a red-hot iron ball than let a bad, uncontrolled person live off the kindness of others. —Dhammapada.

Our duty to do something, not only for our own benefit, but for the good of those who shall come after us.—Fo-pen-hing-tsih-king.

Our responsibility is to take action, not just for our own advantage, but for the benefit of those who will come after us.—Fo-pen-hing-tsih-king.

Have respect for the aged as though they were thy father and mother; love the young as thy children or younger brethren.—Jitsu-go-kiyo.

Have respect for the elderly as if they were your father and mother; love the young as your children or younger siblings.—Jitsu-go-kiyo.

All the people were bound close in family love and friendship.—Fo-sho-hing-tsan-king.

All the people were tightly connected by family love and friendship.—Fo-sho-hing-tsan-king.

Happy ... is the man that honors his father: he also that honors his mother is happy.—Udanavarga.

Happy is the person who respects their father; the one who respects their mother is also happy. —Udanavarga.

How should I be capable of leaving thee in thy calamity?... Whatever fate may be thine I am pleased with it.—Jatakamala.

How can I possibly leave you in your trouble?... No matter what your fate is, I accept it.—Jatakamala.

He is my husband. I love and revere him[51] with all my heart, and therefore am determined to share his fate. Kill me first, ... and afterwards do to him as you list.—Fo-pen-hing-tsih-king.

He is my husband. I love and admire him[51] with all my heart, and so I’m committed to sharing his fate. Kill me first, ... and then do whatever you want to him.—Fo-pen-hing-tsih-king.

A heart bound by affection does not mind imminent peril. Worse than death to such a one is the sorrow which the distress of a friend inflicts.—Jatakamala.

A heart filled with love doesn’t care about the dangers ahead. For someone like that, the pain caused by a friend’s suffering is worse than death.—Jatakamala.

This good man, moved by pity, gives up his life for another, as though it were but a straw.—Nagananda.

This good man, touched by compassion, sacrifices his life for someone else, as if it were just a piece of straw.—Nagananda.

Sprinkle water on the seeds of virtue.—Story of Pratiharyya.

Sprinkle water on the seeds of goodness.—Story of Pratiharyya.

The fool thinks himself alone and commits sin. But I know of no lonely place at all.... Of a bad action my "Self" is a witness far more sharp-sighted than any other person.—Jatakamala.

The fool thinks he's all alone and does wrong. But I don't believe there’s such a thing as a truly lonely place.... My "Self" sees a bad action much more clearly than anyone else. —Jatakamala.

What has been designated "name" and "family" ... is but a term.—Vasettha-sutta.

What is called "name" and "family" ... is just a term.—Vasettha-sutta.

Reverence ... is due to righteous conduct.—Fo-sho-hing-tsan-king.

Reverence ... is due to righteous behavior.—Fo-sho-hing-tsan-king.

The wise man ... regards with reverence all who deserve reverence, without distinction of person.—Ta-chwang-yan-king-lun.

The wise person ... respects everyone who deserves respect, regardless of who they are.—Ta-chwang-yan-king-lun.

For if virtue flags and folly rules, what reverence can there be ... for a high name or boast of prowess, inherited from former generations?—Fo-sho-hing-tsan-king.[52]

For if goodness weakens and foolishness takes over, what respect can we have... for a prestigious name or the claim of strength passed down from previous generations?—Fo-sho-hing-tsan-king.[52]

Fools of little understanding have themselves for their greatest enemies, for they do evil deeds which cannot but bear bitter fruit.—Dhammapada.

Fools with little understanding are their own worst enemies because they do bad things that will inevitably lead to negative consequences.—Dhammapada.

There is not a spot upon earth, neither in the sky, neither in the sea, neither ... in the mountain-clefts, where an (evil) deed does not bring trouble (to the doer).—Udanavarga.

There is no place on earth, in the sky, in the sea, or in the mountain clefts, where an evil deed doesn’t bring trouble to the one who does it. —Udanavarga.

Surely if living creatures saw the consequence of all their evil deeds, ... with hatred would they turn and leave them, fearing the ruin following.—Fo-sho-hing-tsan-king.

Surely if living beings could see the results of all their wrong actions, ... they would turn away from them in hatred, fearing the destruction that would follow.—Fo-sho-hing-tsan-king.

Exercising love towards the infirm.—Fa-kheu-pi-us.

Showing love to the sick.—Fa-kheu-pi-us.

Ever inspired by pity and love to men.—Fo-sho-hing-tsan-king.

Ever inspired by compassion and love for people.—Fo-sho-hing-tsan-king.

He lived for the good of mankind.—Jatakamala.

He lived for the benefit of humanity. — Jatakamala.

Whatsoever living beings there are, feeble or strong, small or large, seen or not seen, may all creatures be happy-minded.—Metta-sutta.

Whatever living beings exist, weak or strong, small or large, visible or invisible, may all creatures be happy-minded.—Metta-sutta.

Yield not (one moment) to the angry impulse.—Fo-sho-hing-tsan-king.

Overcome anger by love.—Dhammapada.

Overcome anger with love.—Dhammapada.

A wise man never resents with passion the abuse of the foolish—Ta-chwang-yan-king-lun.[53]

A wise person never passionately resents the wrongs done by the foolish—Ta-chwang-yan-king-lun.[53]

In agreement with all men, and hurting nobody, ... he, as far as possible, does good to all.—Fo-pen-hing-tsih-king.

In alignment with everyone and without harming anyone, ... he, to the best of his ability, does good for all.—Fo-pen-hing-tsih-king.

Respectfully practicing the four graceful actions—
Kindness, charity, compassion, love; Doing everything for the benefit of people, so they can help others in return.

—Phu-yau-king.

They also,__A_TAG_PLACEHOLDER_0__ giving up the eternal happiness that’s within their grasp,
Worked for the welfare of people in different countries.
What man wouldn't want to do good for humanity?

—Quoted by Max Muller.

[2] Buddhist missionaries.

__A_TAG_PLACEHOLDER_0__ Buddhist missionaries.

He identified himself with all beings—Jatakamala.

He connected himself with all beings—Jatakamala.

Because the dove is scared of the hawk,
With waving flags, she comes to ask for my protection. Even though she can't speak with her mouth,
Yet her eyes are wet with fear.
So, I will reach out to this poor creature.
My own safety and defense.

—Ta-chwang-yan-king-lun.

How indifferent he was to his own welfare!...

How indifferent he was to his own well-being!...

How intolerant of the suffering of others!—Jatakamala. [54]In every condition, high or low, we find folly and ignorance (and men), carelessly following the dictates of ... passion.—Fo-sho-hing-tsan-king.

How intolerant of the suffering of others!—Jatakamala. [54] In every situation, whether high or low, we encounter foolishness and ignorance (and people), mindlessly following the dictates of ... passion.—Fo-sho-hing-tsan-king.

Neither is it right to judge men's character by outward appearances.—Ta-chwang-yan-king-lun.

Neither is it right to judge someone's character by how they look. —Ta-chwang-yan-king-lun.

The body may wear the ascetic's garb, the heart be immersed in worldly thoughts: ... the body may wear a worldly guise, the heart mount high to things celestial.—Fo-sho-hing-tsan-king.

The body might be dressed in simple clothes, while the heart is caught up in worldly thoughts: ... the body may appear worldly, but the heart reaches for heavenly things.—Fo-sho-hing-tsan-king.

Full of truth and compassion and mercy and long-suffering.—Jataka.

Full of truth, compassion, mercy, and patience.—Jataka.

Uprightness is his delight.—Tevijja-sutta.

Integrity brings him joy.—Tevijja-sutta.

Making ... virtue always his first aim.—Fa-kheu-pi-u.

An example for all the earth.—Fo-sho-hing-tsan-king.

An example for everyone on earth.—Fo-sho-hing-tsan-king.

What he hears he repeats not there, to raise a quarrel against the people here.—Tevijja-sutta.

What he hears, he doesn't share here to start a conflict with the people. —Tevijja-sutta.

He injures none by his conversation.—Samanna-phala-sutta.

He doesn’t hurt anyone with his words.—Samanna-phala-sutta.

Walk in the path of duty, do good to your brethren, and work no evil towards them.—Avadana Sataka.[55]

Walk the path of duty, do good for your fellow humans, and don’t do any harm to them.—Avadana Sataka.[55]

Aiming to curb the tongue, ... aiming to benefit the world.—Fo-sho-hing-tsan-king.

Aiming to control the tongue, ... aiming to benefit the world.—Fo-sho-hing-tsan-king.

Intent upon benefiting your fellow-creatures.—Katha Sarit Sagara.

Intent on helping your fellow beings.—Katha Sarit Sagara.

Health is the greatest of gifts, contentment the best of riches.—Dhammapada.

Health is the greatest gift, and contentment is the best kind of wealth.—Dhammapada.

If thou be born in the poor man's hovel, yet have wisdom, then wilt thou be like the lotus-flower growing out of the mire.—Jitsu-go-kiyo.

If you are born in a poor man's home but have wisdom, then you will be like the lotus flower growing out of the mud.—Jitsu-go-kiyo.

He that is rich but is not contented endures the pain of poverty.—Fo-sho-hing-tsan-king.

He who is wealthy but not satisfied suffers the agony of being poor.—Fo-sho-hing-tsan-king.

The words of Buddha, even when stern, yet ... as full of pity as the words of a father to his children.—Questions of King Milinda.

The words of Buddha, even when harsh, are still filled with compassion like a father's words to his children.—Questions of King Milinda.

Overcoming all enemies by the force (of his love).—Fo-sho-hing-tsan-king.

Overcoming all enemies through the power of his love. —Fo-sho-hing-tsan-king.

How great his pity and his love toward those who opposed his claims, neither rejoicing in their defeat, nor yet exulting in his own success!—Fo-sho-hing-tsan-king.

How great his compassion and love for those who challenged his claims, neither celebrating their failure nor gloating over his own victory!—Fo-sho-hing-tsan-king.

The Buddha has mercy even on the meanest thing.—Cullavagga.

The Buddha shows compassion even to the most insignificant beings.—Cullavagga.

He that ... would wait upon me,[3] let him wait on the sick.—Mahavagga.

He who ... wants to follow me,[3] should take care of the sick.—Mahavagga.

[3] Buddha.[56]

Buddha.

The Buddha, O king, magnifies not the offering of gifts to himself, but rather to whosoever ... is deserving.—Questions of King Milinda.

The Buddha, O king, doesn’t value the gifts given to him, but instead to anyone who is truly deserving.—Questions of King Milinda.

If you desire to honor Buddha, follow the example of his patience and long-suffering.—Fo-sho-hing-tsan-king.

If you want to honor Buddha, follow his example of patience and endurance.—Fo-sho-hing-tsan-king.

Filled with divine compassion, wrapped in concern For those he didn't know, except as fellow beings.

—Sir Edwin Arnold.

Who that hears of him, but yearns with love?—Fo-sho-hing-tsan-king.

Who hears about him and doesn’t long for love?—Fo-sho-hing-tsan-king.

Other Titles in Pocket Series

Drama

316		Prometheus Bound. Aeschylos.
90		The Mikado. Gilbert.
295		Master Builder. Ibsen.
308		She Stoops to Conquer. Oliver Goldsmith.
134		The Misanthrope. Moliere.
16		Ghosts. Henrik Ibsen.
80		Pillars of Society. Ibsen.
46		Salome. Oscar Wilde.
54		Importance of Being Earnest. O. Wilde.
8		Lady Windermere's Fan. Oscar Wilde.
131		Redemption. Tolstoi.
99		Tartuffe. Moliere
31		Pelleas and Melisande. Maeterlinck.
226		Prof. Bernhardi. Schnitzler.

Shakespeare's Plays

240		The Tempest.
241		Merry Wives of Windsor.
242		As You Like It.
243		Twelfth Night.
244		Much Ado About Nothing.
245		Measure for Measure.
246		Hamlet.
247		Macbeth.
248		King Henry V.
251		Midsummer Night's Dream.
252		Othello, The Moor of Venice.
253		King Henry VIII.
254		The Taming of the Shrew.
255		King Lear.
256		Venus and Adonis.
257		King Henry IV. Part I.
258		King Henry IV. Part II.
249		Julius Caesar.
250		Romeo and Juliet.
259		King Henry VI. Part I.
260		King Henry VI. Part II.
261		King Henry VI. Part III.
262		Comedy of Errors.
263		King John.
264		King Richard III.
265		King Richard II.
267		Pericles.
268		Merchant of Venice.

Fiction

143		In the Time of the Terror. Balzac.
280		Happy Prince and Other Tales. Wilde.
182		Daisy Miller. Henry James.
162		The Murders in The Rue Morgue and Other Tales. Edgar Allan Poe.
345		Clarimonde. Gautier.
292		Mademoiselle Fifi. De Maupassant.
199		The Tallow Ball. De Maupassant.
6		De Maupassant's Stories.
15		Balzac's Stories.
344		Don Juan and Other Stories. Balzac.
318		Christ in Flanders and Other Stories. Balzac.
230		The Fleece of Gold. Theophile Gautier.
178		One of Cleopatra's Nights. Gautier.
314		Short Stories. Daudet.
58		Boccaccio's Stories.
45		Tolstoi's Short Stories.
12		Poe's Tales of Mystery.
290		The Gold Bug. Edgar Allan Poe.
145		Great Ghost Stories.
21		Carmen. Merimee.
23		Great Stories of the Sea.
319		Comtesse de Saint-Gerane. Dumas.
38		Dr. Jekyll and Mr. Hyde. Stevenson.
279		Will o' the Mill; Markheim. Stevenson.
311		A Lodging for the Night. Stevenson.
27		Last Days of a Condemned Man. Hugo.
151		Man Who Would Be King. Kipling.
148		Strength of the Strong. London.
41		Christmas Carol. Dickens.
57		Rip Van Winkle. Irving.
100		Red Laugh. Andreyev.
105		Seven That Were Hanged. Andreyev.
102		Sherlock Holmes Tales. Conan Doyle.
161		Country of the Blind. H. G. Wells.
85		Attack on the Mill. Zola.
156		Andersen's Fairy Tales.
158		Alice in Wonderland.
37		Dream of John Ball. William Morris.
40		House and the Brain. Bulwer Lytton.
72		Color of Life. E. Haldeman-Julius.
198		Majesty of Justice. Anatole France.
215		The Miraculous Revenge. Bernard Shaw.
24		The Kiss and Other Stories. Chekhov.
285		Euphorian in Texas. George Moore.
219		The Human Tragedy. Anatole France.
296		The Marquise. George Sand.
239		Twenty-Six Men and a Girl. Gorki.
29		Dreams. Olive Schreiner.
232		The Three Strangers. Thomas Hardy.
277		The Man Without a Country. E. E. Hale.

History, Biography

324		Life of Lincoln. Bowers.
312		Life and Works of Laurence Sterne. Gunn.
328		Addison and His Times. Finger.
323		The Life of Joan of Arc.
339		Thoreau—The Man Who Escaped from the Herd. Finger.
126		History of Rome. A. F. Giles.
128		Julius Caesar: Who He Was.
185		History of Printing.
149		Historic Crimes and Criminals. Finger.
175		Science of History. Froude.
104		Battle of Waterloo. Victor Hugo.
52		Voltaire. Victor Hugo.
125		War Speeches of Woodrow Wilson.
22		Tolstoy: His Life and Works.
142		Bismarck and the German Empire.
286		When the Puritans Were in Power.
343		Life of Columbus.
66		Crimes of the Borgias. Dumas.
287		Whistler: The Man and His Work.
51		Bruno: His Life and Martyrdom.
147		Cromwell and His Times.
236		State and Heart Affairs of Henry VIII.
50		Paine's Common Sense.
88		Vindication of Paine. Ingersoll.
33		Brann: Smasher of Shams.
163		Sex Life in Greece and Rome.
214		Speeches of Lincoln.
276		Speeches and Letters of Geo. Washington.
144		Was Poe Immoral? Whitman.
223		Essay on Swinburne.
227		Keats, The Man and His Work.
150		Lost Civilizations. Finger.
170		Constantine and the Beginnings of Christianity.
201		Satan and the Saints.
67		Church History. H. M. Tichenor.
169		Voices from the Past.
266		Life of Shakespeare and Analysis of His Plays.
123		Life of Madame Du Barry.
139		Life of Dante.
69		Life of Mary, Queen of Scots. Dumas.
5		Life of Samuel Johnson. Macaulay.
174		Trial of William Penn.

Humor

291		Jumping Frog and Other Humorous Tales. Mark Twain.
18		Idle Thoughts of an Idle Fellow. Jerome.
100		English as She Is Spoke. Mark Twain.
231		Eight Humorous Sketches. Mark Twain.
205		Artemus Ward. His Book.
187		Whistler's Humor.
216		Wit of Heinrich Heine. George Eliot.
20		Let's Laugh. Nasby.

Literature

278		Friendship and Other Essays. Thoreau.
195		Thoughts on Nature. Thoreau.
194		Lord Chesterfield's Letters.
63		A Defense of Poetry. Shelley.
97		Love Letters of King Henry VIII.
3		Eighteen Essays. Voltaire.
28		Toleration. Voltaire.
89		Love Letters of Men and Women of Genius.
186		How I Wrote "The Raven." Poe.
87		Love, an Essay. Montaigne.
48		Bacon's Essays.
60		Emerson's Essays.
84		Love Letters of a Portuguese Nun.
26		On Going to Church. G. B. Shaw.
135		Socialism for Millionaires. G. B. Shaw.
61		Tolstoi's Essays.
176		Four Essays. Havelock Ellis.
160		Lecture on Shakespeare. Ingersoll.
75		Choice of Books. Carlyle.
288		Essays on Chesterfield and Rabelais. Sainte-Beuve.
76		The Prince of Peace. W. J. Bryan.
86		On Reading. Brandes.
95		Confessions of An Opium Eater.
213		Lecture on Lincoln. Ingersoll.
177		Subjection of Women. John Stuart Mill.
17		On Walking. Thoreau.
70		Charles Lamb's Essays.
235		Essays. Gilbert K. Chesterton.
7		A Liberal Education. Thomas Huxley.
233		Thoughts on Literature and Art. Goethe.
225		Condescension in Foreigners. Lowell.
221		Women, and Other Essays. Maeterlinck.
10		Shelley. Francis Thompson.
289		Pepys' Diary.
299		Prose Nature Notes. Walt Whitman.
315		Pen, Pencil and Poison. Oscar Wilde.
313		The Decay of Lying. Oscar Wilde.
36		Soul of Man Under Socialism. O. Wilde.
293		Francois Villon: Student, Poet and Housebreaker. R. L. Stevenson.

Maxims and Epigrams

179		Gems from Emerson.
77		What Great Men Have Said About Women.
304		What Great Women Have Said About Men.
310		The Wisdom of Thackeray.
193		Wit and Wisdom of Charles Lamb.
56		Wisdom of Ingersoll.
106		Aphorisms. George Sand.
168		Epigrams. Oscar Wilde.
59		Epigrams of Wit and Wisdom.
35		Maxims. Rochefoucauld.
154		Epigrams of Ibsen.
197		Witticisms and Reflections. De Sevigne.
180		Epigrams of George Bernard Shaw.
155		Maxims. Napoleon.
181		Epigrams. Thoreau.
228		Aphorisms. Huxley.
113		Proverbs of England.
114		Proverbs of France.
115		Proverbs of Japan.
116		Proverbs of China.
117		Proverbs of Italy.
118		Proverbs of Russia.
119		Proverbs of Ireland.
120		Proverbs of Spain.
121		Proverbs of Arabia.

Philosophy, Religion

159		A Guide to Plato. Durant.
322		The Buddhist Philosophy of Life.
347		A Guide to Stoicism.
124		Theory of Reincarnation Explained.
157		Plato's Republic.
62		Schopenhauer's Essays.
94		Trial and Death of Socrates.
65		Meditations of Marcus Aurelius.
64		Rudolf Eucken: His Life and Philosophy.
4		Age of Reason. Thomas Paine.
55		Herbert Spencer: His Life and Works.
44		Aesop's Fables.
165		Discovery of the Future. H. G. Wells.
98		Dialogues of Plato.
325		Essence of Buddhism.
103		Pocket Theology. Voltaire.
132		Foundations of Religion.
138		Studies in Pessimism. Schopenhauer.
211		Idea of God in Nature. John Stuart Mill.
212		Life and Character. Goethe.
200		Ignorant Philosopher. Voltaire.
101		Thoughts of Pascal.
210		The Stoic Philosophy. Prof. G. Murray.
224		God: Known and Unknown. Butler.
19		Nietzsche: Who He Was and What He Stood For.
204		Sun Worship and Later Beliefs. Tichenor.
207		Olympian Gods. H. M. Tichenor.
184		Primitive Beliefs.
153		Chinese Philosophy of Life.
30		What Life Means to Me. Jack London.

Poetry

152		The Kasidah. Burton.
317		L'Allegro and Other Poems. Milton.
283		Courtship of Miles Standish. Longfellow.
282		Rime of Ancient Mariner. Coleridge.
297		Poems. Robert Southey.
329		Dante's Inferno, Volume I.
330		Dante's Inferno, Volume II.
306		A Shropshire Lad. Housman.
284		Poems of Robert Burns.
1		Rubaiyat of Omar Khayyam.
73		Walt Whitman's Poems.
2		Wilde's Ballad of Reading Jail.
32		Poe's Poems.
164		Michael Angelo's Sonnets.
71		Poems of Evolution.
146		Snow-Bound. Pied Piper.
9		Great English Poems.
79		Enoch Arden. Tennyson.
68		Shakespeare's Sonnets.
281		Lays of Ancient Rome. Macaulay.
173		Vision of Sir Launfal. Lowell.
222		The Vampire and Other Poems. Kipling.
237		Prose Poems. Baudelaire.

Science

321		A History of Evolution. Fenton.
327		The Ice Age. Finger.
217		The Puzzle of Personality; a Study in Psycho-Analysis. Fielding.
190		Psycho-Analysis—The Key to Human Behavior. Fielding.
140		Biology and Spiritual Philosophy.
275		The Building of the Earth. C. L. Fenton.
49		Three Lectures on Evolution. Haeckel.
42		Origin of the Human Race.
238		Reflections on Modern Science. Huxley.
202		Survival of the Fittest. H. M. Tichenor.
191		Evolution vs. Religion. Balmforth.
333		Electricity Made Plain.
92		Hypnotism Made Plain.
93		Insects and Men: Instinct and Reason.
189		Eugenics. Havelock Ellis.

Series of Debates

130		Controversy on Christianity. Ingersoll and Gladstone.
43		Marriage and Divorce. Horace Greeley and Robert Owen.
208		Debate on Birth Control. Mrs. Sanger and Winter Russell.
129		Rome or Reason. Ingersoll and Manning.
122		Spiritualism. Conan Doyle and McCabe.
171		Has Life Any Meaning? Frank Harris and Percy Ward.
206		Capitalism vs. Socialism. Seligman and Nearing.
234		McNeal-Sinclair Debate on Socialism.

Miscellaneous

326		Hints on Writing Short Stories. Finger.
192		Book of Synonyms.
25		Rhyming Dictionary.
78		How to Be an Orator.
82		Common Faults in Writing English.
127		What Expectant Mothers Should Know.
81		Care of the Baby.
136		Child Training.
137		Home Nursing.
14		What Every Girl Should Know. Mrs. Sanger.
91		Manhood: Facts of Life Presented to Men.
83		Marriage: Past, Present and Future. Besant.
74		On Threshold of Sex.
98		How to Love.
172		Evolution of Love. Ellen Key.
203		Rights of Women. Havelock Ellis.
209		Aspects of Birth Control. Medical, Moral, Sociological.
93		How to Live 100 Years.
167		Plutarch's Rules of Health.
320		The Prince. Machiavelli.

LIFE AND LETTERS

LIFE AND LETTERS is a monthly magazine, edited by E. Haldeman-Julius. LIFE AND LETTERS presents creative thought to you in a simple, compact, inexpensive form. It takes one great personality each month—such as Plato, Goethe, Shakespeare, Nietzsche, Thoreau, Darwin—and gives a comprehensive report of the man's life and achievements. The dominating essay is usually about 15,000 words long. One year—twelve issues—only 50 cents in U. S.; $1 in Canada and Foreign. LIFE AND LETTERS, GIRARD, KANSAS.

LIFE AND LETTERS is a monthly magazine, edited by E. Haldeman-Julius. LIFE AND LETTERS presents creative ideas to you in a straightforward, brief, and affordable format. Each month focuses on a prominent figure—like Plato, Goethe, Shakespeare, Nietzsche, Thoreau, or Darwin—and provides a detailed account of their life and accomplishments. The main essay typically runs about 15,000 words. One year—twelve issues—only 50 cents in the U.S.; $1 in Canada and overseas. LIFE AND LETTERS, GIRARD, KANSAS.

HALDEMAN-JULIUS WEEKLY

HALDEMAN-JULIUS WEEKLY, edited by E. Haldeman-Julius, aims to bring before its readers concise reports of the world's achievements in science, literature, art, drama, politics and every other field of human endeavor. The HALDEMAN-JULIUS WEEKLY brings to its readers the best works of the world's greatest minds. Fifty-two issues—one year—only $1 in U. S.; $1.50 in Canada and Foreign. HALDEMAN-JULIUS WEEKLY, GIRARD, KANSAS.

HALDEMAN-JULIUS WEEKLY, edited by E. Haldeman-Julius, aims to present concise reports on global achievements in science, literature, art, drama, politics, and every other area of human endeavor. HALDEMAN-JULIUS WEEKLY delivers the best works from the world’s greatest thinkers. Fifty-two issues—one year—for just $1 in the U.S.; $1.50 in Canada and abroad. HALDEMAN-JULIUS WEEKLY, GIRARD, KANSAS.

KNOW THYSELF

KNOW THYSELF is a monthly magazine edited by William J. Fielding and E. Haldeman-Julius. KNOW THYSELF'S policy is to supply information along the lines of psycho-analysis, sex, science, etc. It is a valuable source of information. One year—twelve issues—$1.50 in U. S.; $2 in Canada and Foreign. KNOW THYSELF, Girard, Kansas.

KNOW THYSELF is a monthly magazine edited by William J. Fielding and E. Haldeman-Julius. KNOW THYSELF's mission is to provide information on topics like psychoanalysis, sex, science, and more. It is a valuable resource. One year—twelve issues—$1.50 in the U.S.; $2 in Canada and other countries. KNOW THYSELF, Girard, Kansas.

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