, (1) To have but little pride and envy is the sign of a superior man.
(2) To have but few desires and satisfaction with simple things is the sign of a superior man.
(3) To be lacking in hypocrisy and deceit is the sign of a superior man.
(4) To regulate one’s conduct in accordance with the law of cause and effect as carefully as one guardeth the pupils of one’s eyes is the sign of a superior man.
/ (5) To be faithful to one’s engagements and obligations is the sign of a superior man.
(6) To be able to keep alive friendships while one (at the same time) regardeth all beings with impartiality is the sign of a superior man.
6 18 SELECTIONS FROM TIBETAN SOURCES (7) To look with pity and without anger upon those who live evilly is the sign of a superior man.
(8) To allow unto others the victory, taking unto oneself the defeat, is the sign of a superior man.
(9) To differ from the multitude in every thought and ac- tion is the sign of a superior man.
(10) To observe faithfully and without pride one’s vows of chastity and piety is the sign of a superior man.
These are The Ten Signs of a Superior Man. Their op- posites are The Ten Signs of an Inferior Man.
XVII. The Ten Useless Things (1) Our body being illusory and transitory, it is useless to give over-much attention to it.
(2) Seeing that when we die we must depart empty-handed and on the morrow after our death our corpse is expelled from our own house, it is useless to labour and to suffer privations in order to make for oneself a home in this world.
(3) Seeing that when we die our descendants (if spiritually unenlightened) are unable to render us the least assistance, it is useless for us to bequeath to them worldly (rather than spiritual) riches, even out of love.
(4) Seeing that when we die we must go on our way alone and without kinsfolk or friends, it is useless to have devoted time (which ought to have been dedicated to the winning of Enlightenment) to their humouring and obliging, or in shower- ing loving affection upon them.
(5) Seeing that our descendants themselves are subject to death and that whatever worldly goods we may bequeath to them are certain to be lost eventually, it is useless to make bequests of the things of this world.
(6) Seeing that when death cometh one must relinquish even one’s own home, it is useless to devote life to the acquisi- tion of worldly things.
(7) Seeing that unfaithfulness to the religious vows will result in one’s going to the miserable states of existence, it is useless to have entered the Order if one live not a holy life.
(8) To have heard and thought about the Doctrine and not practised it and acquired spiritual powers to assist thee at the moment of death is useless.
THE SUPREME PATH • 613 (9) It is useless to have lived, even for a very long time, with a spiritual preceptor if one be lacking in humility and devotion and thus be unable to develop spiritually.
(10) Seeing that all existing and apparent phenomena are ever transient, changing, and unstable, and more especially that the worldly life affordeth neither reality nor permanent gain, it is useless to have devoted oneself to the profitless doings of this world rather than to the seeking of Divine Wisdom.
These are The Ten Useless Things.
XVIII. The Ten Self-Imposed Troubles (1) To enter the state of the householder without means of sustenance produceth self-imposed trouble as doth an idiot eating aconite.
(2) To live a thoroughly evil life and disregard the Doctrine produceth self-imposed trouble as doth an insane person jump- ing over a precipice.
(3) To live hypocritically produceth self-imposed trouble as doth a person who putteth poison in his. own food.
(4) To be lacking in firmness of mind and yet attempt to act as the head of a monastery produceth self-imposed trouble as doth a feeble old woman who attempteth to herd cattle.
(5) To devote oneself wholly to selfish ambitions and not to strive for the good of others produceth self-imposed trouble as doth a blind man who alloweth himself to become lost in a desert.
(6) To undertake difficult tasks and not have the ability to perform them produceth self-imposed trouble as doth a man without strength who trieth to carry a heavy load.
(7) To transgress the commandments of the Buddha or of the holy guru through pride and self-conceit produceth self- imposed trouble as doth a king who followeth a perverted policy.
(8) To waste one’s time loitering about towns and villages instead of devoting it to meditation produceth self-imposed trouble as doth a deer that descendeth to the valley instead of keeping to the fastnesses of the mountains.
(9) To be absorbed in the pursuit of worldly things rather than in nourishing the growth of Divine Wisdom produceth self-imposed trouble as an eagle when it breaketh its wing.
6 14 SELECTIONS FROM TIBETAN SOURCES (10) Shamelessly to misappropriate offerings which have been dedicated to the guru or to the Trinity produceth self- imposed trouble as doth a child swallowing live coals.
These are The Ten Self-Imposed Troubles.
XIX. The Ten Things Wherein one Doeth Good to Oneself (1) One doeth good to oneself by abandoning worldly con- ventions and devoting oneself to the Holy Dharma.
(2) One doeth good to oneself by departing from home and kindred and attaching oneself to a guru of saintly character.
(3) One doeth good to oneself by relinquishing worldly ac- tivities and devoting oneself to the three religious activities, — hearing, reflecting, and meditating (upon the chosen teachings).
(4) One doeth good to oneself by giving up social inter- course and dwelling alone in solitude.
(5) One doeth good to oneself by renouncing desire for luxury and ease and enduring hardship.
(6) One doeth good to oneself by being contented with simple things and free from craving for worldly possessions.
(7) One doeth good to oneself by making and firmly adher- ing to the resolution not to take advantage of others.
(8) One doeth good to oneself by attaining freedom from hankering after the transitory pleasures of this life and devoting oneself to the realization of the eternal bliss of Nirvana.
(9) One doeth good to oneself by abandoning attachment to visible material things (which are transitory and unreal) and attaining knowledge of Reality.
(10) One doeth good to oneself by preventing the three doors to knowledge (the body, the speech, and the mind) from remaining spiritually undisciplined and by acquiring, through right use of them, the Twofold Merit.
These are The Ten Things Wherein one Doeth Good to Oneself.
XX. The Ten Best Things (x) For one of little intellect, the best thing is to have faith in the law of cause and effect.
(2) For one of ordinary intellect, the best thing is to recognize, both within and without oneself, the workings of the law of opposites.
THE SUPREME PATH 615 (3) For one o£ superior intellect, the best thing is to have thorough comprehension of the inseparableness of the knower, the object of knowledge, and the act of knowing.
(4) For one of little intellect, the best meditation is com- plete concentration of mind upon a single object.
(5) For one of ordinary intellect, the best meditation is un- broken concentration of mind upon the two dualistic concepts (of phenomena and noumena, and consciousness and mind).
(6) For one of superior intellect, the best meditation is to remain in mental quiescence, the mind devoid of all thought- processes, knowing that the meditator, the object of meditation, and the act of meditating constitute an inseparable unity.
(7) For one of little intellect, the best religious practice is to live in strict conformity with the law of cause and effect.
(8) For one of ordinary intellect, the best religious practice is to regard all objective things as though they were images seen in a dream or produced by magic.
(9) For one of superior intellect, the best religious practice is to abstain from all worldly desires and actions, (regarding all sattgsaric things as though they were non-existent).
(10) For those of all three grades of intellect, the best in- dication of spiritual progress is the gradual diminution of ob- scuring passions and selfishness.
These are The Ten Best Things.
XXI. The Ten Grievous Mistakes (1) For a religious devotee to follow a hypocritical charla- tan instead of a guru who sincerely practiseth the Doctrine is a grievous mistake.
(2) For a religious devotee to apply himself to vain worldly sciences rather than to seeking the chosen secret teachings of the Great Sages is a grievous mistake.
(3) For a religious devotee to make far-reaching plans as though he were going to establish permanent residence (in this world) instead of living as though each day were the last he had to live is a grievous mistake.
(4) For a religious devotee to preach the Doctrine to the multitude (ere having realized it to be true) instead of meditat- ing upon it (and testing its truth) in solitude is a grievous mistake.
6x6 SELECTIONS FROM TIBETAN SOURCES (5) For a religious devotee to be like a miser and hoard up riches instead of dedicating them to religion and charity is a grievous mistake.
(6) For a religious devotee to give way in body, speech, and mind to the shamelessness of debauchery instead of observing carefully the vows (of purity and chastity) is a grievous mistake.
(7) For a religious devotee to spend his life between worldly hopes and fears instead of gaining understanding of Reality is a grievous mistake.
(8) For a religious devotee to try to reform others instead of reforming himself is a grievous mistake.
(9) For a religious devotee to strive after worldly, powers instead of cultivating his own innate spiritual powers is a grievous mistake.
(10) For a religious devotee to be idle and indifferent in- stead of persevering when all the circumstances favourable for spiritual advancement are present is a grievous mistake.
These are The Ten Grievous Mistakes.
XXII. The Ten Necessary Things (1) At the very outset (of one’s religious career) one should have so profound an aversion for the continuous succession of deaths and births (to which all who have not attained Enlight- enment are subject) that one will wish to flee from it even as a stag fleeth from captivity.
(2) The next necessary thing is perseverance so great that one regretteth not the losing of one’s life (in the quest for En- lightenment), like that of the husbandman who tilleth his fields and regretteth not the tilling even though he die on the morrow.
(3) The third necessary thing is joyfulness of mind like that of a man who hath accomplished a great deed of far- reaching influence.
(4) Again, one should comprehend that, as with a man dangerously wounded by an arrow, there is not a moment of time to be wasted.
(5) One needeth ability to fix the mind on a single thought even as doth a mother who hath lost her only son.
(6) Another necessary thing is to understand that there is no need of doing anything, even as a cowherd whose cattle THE SUPREME PATH, 617 have been driven off by enemies understandeth that he can do nothing to recover them.
(7) It is primarily requisite for one to hunger after the Doctrine even as a hungry man hungereth after good food.
(8) One needeth to be as confident of one’s mental ability as doth a strong man of his physical ability to hold fast to a precious gem which he hath found.
(9) One must expose the fallacy of dualism as one doth the falsity of a liar.
(10) One must have confidence in the Thatness (as being the Sole Refuge) even as an exhausted crow far from land hath confidence in the mast of the ship upon which it resteth.
These are The Ten Necessary Things.
XXIII. The Ten Unnecessary Things (1) If the empty nature of the mind be realized, no longer is it necessary to listen to or to meditate upon religious teach- ings.
(2) If the unsulliable nature of the intellect be realized, no longer is it necessary to seek absolution of one s sins.
(3) Nor is absolution necessary for one who abideth in the State of Mental Quiescence.
(4) For him who hath attained the State of Unalloyed Purity there is no need to meditate upon the Path or upon the methods of treading it, (for he hath arrived at the Goal).
(5) If the unreal (or illusory) nature of cognitions be real- ized, no need is there to meditate upon the state of non-cogni- tion.
(6) If the non-reality (or illusory nature) of obscuring pas- sions be realized, no need is there to seek their antidote.
(7) If all phenomena be known to be illusory, no need is there to seek or to reject anything.
(8) If sorrow and misfortune be recognized to be blessings, no need is there to seek happiness.
(9) If the unborn (or uncreated) nature of one’s own con- sciousness be realized, no need is there to practise transference of consciousness.
(10) If only the good of others be sought in all that one doeth, no need is there to seek benefit for oneself.
These are The Ten Unnecessary Things.
618 SELECTIONS FROM TIBETAN SOURCES XXIV. The Ten More Precious Things (1) One free and well-endowed human life is more precious than myriads of non-human lives in any of the six states of existence.
(2) One Sage is more precious than multitudes of irreligious and worldly-minded persons.
(3) One esoteric truth is more precious than innumerable exoteric doctrines.
(4) One momentary glimpse of Divine Wisdom, born of meditation, is more precious than any amount of knowledge de- rived from merely listening to and thinking about religious teachings.
(5) The smallest amount of merit dedicated to the good of / others is more precious than any amount of merit devoted to one’s own good.
(6) To experience but momentarily the samadhi wherein all thought-processes are quiescent is more precious than to experience uninterruptedly the samadhi wherein thought-proc- esses are still present.
(7) To enjoy a single moment of Nirvanic bliss is more precious than to enjoy any amount of sensual bliss.
(8) The smallest good deed done unselfishly is more precious / than innumerable good deeds done selfishly.
(9) The renunciation of every worldly thing (home, family, friends, property, fame, duration of life, and even health) is more precious than the giving of inconceivably vast worldly wealth in charity.
(10) One lifetime spent in the quest for Enlightenment is more precious than all the lifetimes during an aeon spent in worldly pursuits.
These are The Ten More Precious Things.
XXV. The Ten Equal Things * (1) For him who is sincerely devoted to the religious life, it is the same whether he refrain from worldly activities or not.
{2) For him who hath realized the transcendental nature of mind, it is the same whether he meditate or not.
(3) For him who is freed fropi attachment to worldly lux- uries, it is the same whether he practise asceticism or not.
(4) For him who hath realized Reality, it is the same THE SUPREME PATH ' 619 whether he dwell on an isolated hill-top in solitude or wander hither and thither (as a bhikshu ).
(5) For him who hath attained the mastery of his mind, f it is the same whether he partake of the pleasures of the world or not.
(6) For him who is endowed with the fullness of compas- sion, it is the same whether he practise meditation in solitude or work for the good of others in the midst of society.
(7) For him whose humility and faith (with respect to his guru ) are unshakable, it is the same whether he dwell with his guru or not.
(8) For him who understandeth thoroughly the teachings which he hath received, it is the same whether he meet with good fortune or with bad fortune.
(9) For him who hath given up the worldly life and taken to the practice of the Spiritual Truths, it is the same whether he observe conventional codes of conduct or not.
(10) For him who hath attained the Sublime Wisdom, it is the same whether he be able to exercise miraculous powers or not.
These are The Ten Equal Things.
XXVI. The Ten Virtues of the Holy Dharma (or Doctrine) (1) The fact that there have been made known amongst men the Ten Pious Acts,' the Six Paramita, the various teach- ings concerning Reality and Perfection, the Four Noble Truths, the Four States of Dhyana, the Four States of Formless Exist- ence, and the Two Mystic Paths of spiritual unfoldment and emancipation, showeth the virtue of the Holy Dharma.
(2) The fact that there have been evolved in the Sangsara spiritually enlightened princes and Brahmins amongst men, and the Four Great Guardians, the six orders of devas of the sensuous paradises, the seventeen orders of gods of the worlds of form, and the four orders of gods of the worlds without form showeth the virtue of the Holy Dharma.
(3) The fact that there have arisen in the world those who have entered the Stream, those who will return to birth but once more, those who have passed beyond the need of further birth, and Arhants, and Self-Enlightened Buddhas and Om- niscient Buddhas, showeth the virtue of the Holy Dharma.
(4) The fact that there are Those who have attained Bodhic 620 SELECTIONS FROM TIBETAN SOURCES Enlightenment and are able to return to the wdrld as Divine Incarnations and work for the deliverance of mankind and of all living things till the time of the dissolution of the physical universe showeth the virtue of the Holy Dharma.
(5) The fact that there existeth, as an outcome of the all- embracing benevolence of the Bodhisattvas, protective spiritual influences which make possible the deliverance of men and of all beings showeth the virtue of the Holy Dharma.
(6) The fact that one experienceth even in the unhappy worlds of existence moments of happiness as a direct outcome of having performed little deeds of mercy while in the human world showeth the virtue of the Holy Dharma.
(7) The fact that men after having lived evilly should have renounced the worldly life and become saints worthy of the veneration of the world showeth the virtue of the Holy Dharma.
(8) The fact that men whose heavy evil karma would have condemned them to almost endless suffering after death should have turned to the religious life and attained Nirvana showeth the virtue of the Holy Dharma.
(9) The fact that by merely having faith in or meditating upon the Doctrine, or by merely donning the robe of the bhik- shu, one becometh worthy of respect and veneration showeth the virtue of the Holy Dharma.
(10) The fact that one, even after having abandoned all worldly possessions and embraced the religious life and given up the state of the householder and hidden himself in a most secluded hermitage, should still be sought for and supplied with all the necessities of life showeth the virtue of the Holy Dharma.
These are The Ten Virtues of the Holy Dharma.
XXVII. The Ten Figurative Expressions (1) As the Foundation Truth cannot be described (but must be realized in samadhi), the expression Foundation Truth is merely figurative.
(2) As there is neither any traversing nor any traverser of the Path, the expression Path is merely figurative.
(3) As there is neither any seeing nor any seer of the True State, the expression True State is merely figurative.
THE SUPREME PATH ’ 621 (4) As there is neither any meditation nor any meditator of the Pure State, the expression Pure State is merely figurative.
(5) As there is neither any enjoying nor any enjoyer of the Natural Mood, the expression Natural Mood is merely figurative.
(6) As there is neither any vow-keeping nor any vow- keeper, these expressions are merely figurative.
{7) As there is neither any accumulating nor any accu- mulator of merits, the expression Twofold Merit is merely figurative.
(8) As there is neither any performing nor any performer of actions, the expression Twofold Obscuration is merely figurative.
(9) As there is neither any renunciation nor any renouncer (of worldly existence), the expression worldly existence is merely figurative.
(10) As there is neither any obtaining nor any obtainer (of results of actions), the expression results of actions is merely figurative.
These are The Ten Figurative Expressions.
XXVIII. The Ten Great Joyful Realizations (1) It is great joy to realize that the mind of all sentient be- ings is inseparable from the All-Mind.
(2) It is great joy to realize that the Fundamental Reality is qualityless.
(3) It is great joy to realize that in the infinite, thought- transcending Knowledge of Reality all sangsaric differentiations are non-existent.
(4) It is great joy to realize that in the state of primordial (or uncreated) mind there existeth no disturbing thought- process.
(5) It is great joy to realize that in the Dharma-Kaya, wherein mind and matter are inseparable, there existeth neither any holder of theories nor any support of theories.
(6) It is great joy to realize that in the self-emanated, com- passionate Sambhoga-Kaya there existeth no birth, death, transition, or any change.
(7) It is great joy to realize that in the self-emanated, divine Nirmana-Kaya there existeth no feeling of duality.
62s SELECTIONS FROM TIBETAN SOURCES (8) It is great joy to realize that in the Dharma-Ghakra there existeth no support for the soul doctrine.
(9) It is great joy to realize that in the Divine, Boundless Compassion (of the Bodhisattvas) there existeth neither any shortcoming nor any showing of partiality.
(10) It is great joy to realize that the Path to Freedom, which all the Buddhas have trodden is ever-existent, ever un- changed, and ever open to those who are ready to enter upon it.
These are The Ten Great Joyful Realizations.
(The Conclusion) Herein, above, is contained the essence of the immaculate words of the Great Gurus, who were endowed with Divine Wis- dom; and of the Goddess Tara and other divinites. Among these Great Teachers were the glorious Dipankara, the spiritual father and his successors, who were divinely appointed for the spreading of the Doctrine in this Northern Land of Snow; and the Gracious Gurus of the Kahdampa School. There were also that King of Yogins, Miiarepa, to whom was bequeathed the learning of the Sage Marpa of Lhobrak and of others; and the illustrious Saints, Naropa and Maitripa, of the noble land of India, whose splendour equalled that of the Sun and Moon; and the disciples of all these.
Here endeth The Supreme Path, the Rosary of Precious Gems.
May this Book radiate divine virtue; and may it prove to be auspicious.
Mangalam.
SELECTIONS FROM MODERN SOURCES 1 he scripture of the saviour of the world Lord Buddha — Prince Siddartha styled on earth — In Earth and Heavens and Hells Incomparable, All-honoured, Wisest, Best, most Pitiful; The Teacher of Nirvana and the Law.
# # # Om mani padme hum, the Sunrise comes!
The Dewdrop slips into the shining Sea!
Sir Edwin Arnold The Light of Asia.
HOMELESS BROTHERS A MAN who wishes to become my disciple must be willing to give up all direct relations with his family, with the social life of the world and all dependence upon wealth. A man who has given up all such relations for the sake of the Dharma and has no abiding place for either his body or his mind has become my disciple and is to be called a homeless brother.
Though his feet leave their imprints in my footsteps and his hands carry my garment, if his mind is disturbed by greed, he is far from me. Though he dresses like a monk, but does not accept the teaching, he does not see me. But if he has removed all greed and his mind is pure and peaceful, he is very close to me though he be thousands of miles away. If he receives the Dharma he sees me in the Dharma.
2. My disciples, the homeless brothers, observe four rules and about them build their lives. First, they wear old and cast-off garments; second, they get their food by faith; third, their home is where night finds them; fourth, they use the special medicine laid down by the brotherhood.
To carry a bowl in hand and go from house to house is a beggar’s life, but he is not compelled to do it by others, he is not forced into it by circumstances or by temptation, he does it of his own free will because he thinks that a life of faith will keep him away from the delusions of life, will help him to avoid suffering, and will lead him toward enlightenment.
The life of a homeless brother is not an easy life; one ought not to undertake it if he can not keep his mind free from greed and anger, and if he can not control his mind and his five senses.
3. To believe oneself to be a homeless brother and to be able to answer when he is asked about it, one must be able to say:— 1 am willing to undertake whatever is necessary to be a homeless brother. I will be sincere about it and will try to accomplish the purpose for becoming one. I will be grateful 62s 626 SELECTIONS FROM MODERN SOURCES to those who help me by donations and will try to make them happy by my earnestness and good life."
To be a homeless brother one must train himself in many ways: — He must be sensitive to shame and dishonor when he fails; he must keep his body, lips and mind pure if his life is to be pure; he must guard the gates of the five senses; he must not lose control of his mind for the sake of some passing pleasure; he must not praise himself nor rebuke others; and he must not be idle nor given to much sleep.
In the evening he should have a time for quiet sitting and meditation and a little walk before retiring. For peaceful sleep he should rest on the right side with his feet together and his last thought should be of the time when he wishes to rise in the early morning. In the early morning he should have an- other time for quiet sitting and meditation and a little walk after it. During the day he should always maintain an alert mind, keeping both body and mind under control, resisting all tendency to greed, anger, laziness, sleepiness, inattention, regret and suspicion, and all worldly desires. Thus, with concentrated mind, he should radiate excellent wisdom and aim at perfect enlightenment only.
4. If a homeless brother, forgetting himself, lapses into greed, gives way to anger, cherishes resentment, jealousy, conceit, self- praise, or insincerity, he is carrying a keen two-edged sword only covered by a thin cloth. One is not a homeless brother simply because he wears a monk’s rags and carries a begging bowl; he is not a homeless brother just because he recites scrip- tures glibly; he is only a man of straw.
Even if his intention is honest, if he can not control his worldly desires, he is not a homeless brother, no more than an infant is. Only those who are able to concentrate and control the mind, who manifest wisdom, who have removed all worldly desires, and whose only purpose is to attain enlightenment, only these can be called a true homeless brother.
A true homeless brother determines to reach his goal of enlightenment even though he loses his last drop of blood and his bones crumble into powder. Such an one, trying his best, will finally attain the goal of a homeless brother and give evi- dence of it by his ability to do the meritorious deeds of a homeless brother.
5. The mission of the homeless brother is to carry forward the HOMELESS BROTHERS, 627 light of the Dharma. He must preach to everybody, he must wake up sleeping people, he must correct false ideas, he must give people a right viewpoint; he must not wait for people to come to him, he must go everywhere, risking his own life even to do so.
The mission of a homeless brother is not an easy one, so he who aspires to it should wear Buddha’s clothes, sit on Buddha’s seat and enter into Buddha’s room. To wear Buddha’s clothes means to be humble and to practice endurance. To sit on Bud- dha’s seat means, to see everything as emptiness, to have no abiding place, no attachments; to enter into Buddha’s room means, to share his all-embracing compassion, to have sympathy with everybody. To be able to enter into Buddha’s all-embrac- ing compassion, one must sit on Buddha’s seat of emptiness, must wear his garment of humility, and must patiently teach all people.
6. Those who wish to teach the Buddha’s Dharma acceptably must be concerned about four things: — First, he must be con- cerned about his own behavior; second, he must be concerned about the people he will approach and teach and what words he will use; third, he must be concerned about his motive for teaching and the end he wishes to accomplish; fourth, he must be concerned about the great compassion for Buddha.
To be a good teacher of the Dharma, first of all, a homeless brother must have his feet well set on the ground of endurance, he must be modest, he must not be eccentric or desire publicity, he must constantly think of the emptiness aspect of things, he must avoid thinking of things as this good and that bad, as this easy and that hard, he must not become attached to anything. If he is thus concerned, he will be able to behave well.
Secondly, he must exercise caution in approaching people and situations. He must avoid people who are living evil lives or people of authority; he must avoid women. Then he must approach people in a friendly way; he must always remember that things rise from a combination of causes and conditions, and standing at that point, he must not blame people, or abuse them, or speak of their mistakes, or hold them in light esteem.
Thirdly, he must keep his mind peaceful, considering Bud- dha as his spiritual father, considering other homeless brothers who are training for enlightenment as his teachers, look upon 628 SELECTIONS FROM MODERN SOURCES everybody with great compassion and then teach anybody with friendly patience.
Fourthly, he must let his spirit of compassion have free course, even as Buddha did, unto the uttermost. Especially he should let his spirit of compassion flow out to those who do not know enough to want to be enlightened. He should wish that they might want to be enlightened, and then he should follow his wishes with an unselfish effort to awaken their interest.
Lay Members 1. It has already been explained that to become a disciple of Buddha one must believe in the three treasures: — Buddha, Dharma; and the Brotherhood. To become a lay member one must have an unshaken faith in Buddha, must believe in his teachings and study them and put them into practice, and must cherish the Brotherhood. To cherish the Brotherhood means, to feel themselves a part of its fellowship, honoring and sustain- ing the homeless brothers, making regular donations for their support, and seeking their instruction.
Lay members should follow the five precepts for good be- havior: — not to harm any sentient life, not to steal, to live a pure and restrained life, not to lie or deceive, and not to use intoxicants.
Lay members should not only believe in the teachings and study themselves, but they should, as far as they are able, ex- plain them to others, especially to their relatives and friends, trying to awaken in them a similar faith in Buddha, Dharma and the Brotherhood, so that they too may share in Buddha’s mercy.
Lay members should always keep in mind that the reason why they believe in the three treasures and why they keep the precepts is to enable them ultimately to attain enlightenment and for that reason they should avoid becoming attached to worldly desires yhile still living in the world of desire.
Lay members should always keep in mind that sooner or later they will be obliged to leave their parents and families and pass away from this life of birth and death; therefore, they should set their minds on the world of enlightenment wherein nothing passes away.
2. Lay members should awaken an earnest undisturbed faith in HOMELESS BROTHERS 629 Buddha’s teachings and as far as they do this they will realize within their minds a quiet and undisturbed happiness that will shine out on all their surroundings and be reflected back to them. This mind of faith is pure and gentle, always patient and enduring, never argues, never causes suffering to others, always' keeps in mind the three treasures, — Buddha, Dharma and the Brotherhood.
Since by faith you are resting in the bosom of Buddha, you are kept far away from a selfish mind and from attachment to your possessions. You will have no fear about your future sup- port and no fear that anyone will harm you. Since you have faith in the truth and the holiness of the Dharma, you can express your thoughts freely and without fear. Since you have faith in Buddha’s Pure Land, you need have no fear of death.
Since your mind is filled with compassion for all people, you will make no distinctions among them but will treat all alike, and since your mind is free from likes and dislikes it will be pure and equitable, happy to do any good deed.
Whether you live in adversity or in prosperity will make no difference to the increase of your faith. If you cherish humility, if you respect Buddha’s teachings, if you are con- sistent in speech and action, if you are guided by wisdom, if your mind is as resistant as a mountain, then you will make steady progress on the path to enlightenment. And though you are forced to live in a difficult situation and among people of impure minds, if you cherish faith in Buddha you can lead them toward better deeds.
3. Therefore, everyone should make the wish to hear Buddha’s teaching the paramount wish of his heart. If anyone should tell him that it would be necessary to go through fire to gain enlightenment then he should be willing to pass through fire. There is a satisfaction in hearing the Buddha’s name that is worth passing through a world filled with fire to gain.
If one wishes to follow the Buddha’s teaching he must not be egoistic nor self-willed, but should cherish feelings of good- will toward all alike, he should respect those who are worthy of respect, he should serve those who are worthy of service and treat all others with uniform kindness. After this manner lay members are to train their own minds first and not be disturbed as to how other people act. In this manner they are to receive the Buddha’s teaching and put it into practice, not envying 630 SELECTIONS FROM MODERN SOURCES other people, nor being influenced by other teachings, not con- sidering other ways.
Those who do not believe in Buddha’s teaching have a nar- row vision and consequently a disturbed mind. But those who believe in Buddha’s teaching believe that there is a great wis- dom and a great compassion encompassing everything and in that faith they are undisturbed by trifles.