Founders Of Religions

"Three times you turned the wheel of the Law in the thousand-millionfold world, the wheel that from the first has always been pure."

"Eyes pure and broad like the blue lotus; mind pure, steeped in meditations; for pure deeds long accumulated, boundless in fame, your quietude guides the assembly-thus we bow our heads. We have seen the great sage work miraculous transformations, showing us all the countless lands in ten directions, the Buddhas expounding the Law therein- every one of these we have seen and heard."

"If we ask, for instance, whether the position of the electron remains the same, we must say 'no'; if we ask whether the electron's position changes with time, we must say 'no'; if we ask whether the electron is at rest, we must say 'no'; if we ask whether it is in motion, we must say 'no'. The Buddha has given such answers when interrogated as to the conditions of a man's self after his death; but they are not familiar answers for the tradition of seventeenth and eighteenth century science."

"Political leaders are never leaders. For leaders we have to look to the Awakeners! Lao Tse, Buddha, Socrates, Jesus, Milarepa, Gurdjiev, Krishnamurti."

"In those far-off times it was the Lord Gautama who ruled the world of religion and education; but now He has yielded that high office to the Lord Maitreya, whom western people call the Christ—who took the body of the disciple Jesus during the last three years of its life on the physical plane; and those who know tell us that it will not be long before He descends among us once again, to found another faith. Anyone whose mind is broad enough to grasp this magnificent conception of the splendid reality of things will see instantly how worse than futile it is to set up in one's mind one religion as in opposition to another, to try to convert any person from one to another, or to compare depreciatingly the founder of one with the founder of another.... The Lord Maitreya had taken various births before He came into the office which He now holds, but even in these earlier days He seems always to have been a teacher or high-priest."

"When the time came at which it was expected that humanity would be able to provide for itself some one who was ready to fill this important office, no one could be found who was fully capable of doing so. But few of our earthly race had then reached the higher stages of adeptship, and the foremost of these were two friends and brothers whose development was equal. These two were the mighty Egos now known to us as the Lord Gautama and the Lord Maitreya, and in His great love for mankind the former at once volunteered to make the tremendous additional exertion necessary to qualify Him to do the work required, while His friend and brother decided to follow Him as the next holder of that office thousands of years later."

"The deep reverence and the strong affection felt for the Lord Gautama all over the East are due to two facts. One of these is that He was the first of our humanity to attain to the stupendous height of Buddhahood, and so He may be very truly described as the first-fruits and the leader of our race. (All previous Buddhas had belonged to other humanities, which had matured upon earlier chains.) The second fact is that for the sake of hastening the progress of humanity, He took upon Himself certain additional labours of the most stupendous character..."

"When our great Buddha—the patron of all the adepts, the reformer and the codifier of the occult system, reached first Nirvana on earth, he became a Planetary Spirit; i.e.—his spirit could at one and the same time rove the interstellar spaces in full consciousness, and continue at will on Earth in his original and individual body. For the divine Self had so completely disfranchised itself from matter that it could create at will an inner substitute for itself, and leaving it in the human form for days, weeks, sometimes years, affect in no wise by the change either the vital principle or the physical mind of its body. By the way that is the highest form of adeptship man can hope for on our planet. But it is as rare as the Buddhas themselves, the last Khobilgan who reached it being Sang-Ko-Pa of Kokonor (XIV Century), the reformer of esoteric as well as of vulgar Lamaism."

"Now in this realm Buddha's speeches are a source and mine of quite unparalleled richness and depth. As soon as we cease to regard Buddha's teachings simply intellectually and acquiesce with a certain sympathy in the age-old Eastern concept of unity, if we allow Buddha to speak to us as vision, as image, as the awakened one, the perfect one, we find him, almost independently of the philosophic content and dogmatic kernel of his teachings, a great prototype of mankind. Whoever attentively reads a small number of the countless speeches of Buddha is soon aware of harmony in them, a quietude of soul, a smiling transcendence, a totally unshakeable firmness, but also invariable kindness, endless patience. As ways and means to the attainment of this holy quietude of soul, the speeches are full of advice, precepts, hints. The intellectual content of Buddha's teaching is only half his work, the other half is his life, his life as lived, as labour accomplished and action carried out. A training, a spiritual self training of the highest order was accomplished and is taught here, a training about which unthinking people who talk about "quietism" and "Hindu dreaminess" and the like in connection with Buddha have no conception; they deny him the cardinal Western virtue of activity. Instead Buddha accomplished a training for himself and his pupils, exercised a discipline, set up a goal, and produced results before which even the genuine heroes of European action can only feel awe."

"He (Gautama Buddha) encapsulated his teachings in a single law: suffering arises from craving; the only way to be fully liberated from suffering is to be fully liberated from craving; and the only way to be liberated from craving is to train the mind to experience reality as it is."

"The Buddha is a being who is totally free of all delusions and faults, who is endowed with all good qualities and has attained the wisdom eliminating the darkness of ignorance. The Dharma is the result of his enlightenment. After having achieved enlightenment, a Buddha teaches, and what he or she teaches is called the Dharma. The Sangha is made up of those who engage in the practice of the teachings given by the Buddha. . . . One of the benefits of refuge is that all of the misdeeds you have committed in the past can be purified, because taking refuge entails accepting the Buddha's guidance and following a path of virtuous action."

"One of my sons, the eldest boy, accused me of being a follower of Buddha, and some of my Hindu countrymen also do not hesitate to accuse me of spreading Buddhistic teaching under the guise of Sanatana Hinduism. I sympathize with my son's accusations and the accusations of my Hindu friends. And sometimes I feel even proud of being accused of being a follower of the Buddha, and I have no hesitation in declaring in the presence of this audience that I owe a great deal to the inspiration that I have derived from the life of the Enlightened One. Asia has a message for the whole world, if only it would live up to it. There is the imprint of Buddhistic influence on the whole of Asia, which includes India, China, Japan, Burma, Ceylon, and the Malay States. For Asia to be not for Asia but for the whole world, it has to re-learn the message of the Buddha and deliver it to the whole world. His love, his boundless love went out as much to the lower animal, to the lowest life as to human beings. And he insisted upon purity of life."

"It is my deliberate opinion that the essential part of the teachings of the Buddha now forms an integral part of Hinduism. It is impossible for Hindu India today to retrace her steps and go behind the great reformation that Gautama effected in Hinduism. ... What Hinduism did not assimilate of what passes as Buddhism today was not an essential part of the Buddha's life and his teachings. It is my fixed opinion that the teaching of Buddha found its full fruition in India, and it could not be otherwise, for Gautama was himself a Hindu of Hindus. He was saturated with the best that was in Hinduism, and he gave life to some of the teachings that were buried in the Vedas and which were overgrown with weeds. ... Buddha never rejected Hinduism, but he broadened its base. He gave it a new life and a new interpretation."

"After my nirvana, how will people who eat the flesh of beings deserve to be called disciples of Śākyamuni? You should understand that these people who eat flesh may gain some modicum of mental awakening while practicing samādhi, but they are all great rākṣasas who in the end must fall into the sea of death and rebirth. They are not disciples of the Buddha. Such people kill and devour each other, feeding on each other in an endless cycle. How could they possibly get out of the three realms? When you teach people in the world to practice samādhi, teach them to renounce all killing."

"From now on, I do not permit my sravaka disciples to eat meat. ... One who eats meat kills the seed of great compassion. ... I, from now on, tell my disciples to refrain from eating any kind of meat. O Kasyapa! When one eats meat, this gives out the smell of meat while one is walking, standing, sitting or reclining. People smell this and become fearful. This is as when one comes near a lion. One sees and smells the lion, and fear arises. O good man! When one eats garlic, the dirty smell is unbearable. ... It is the same with one who eats meat. It is a similar situation with all people who, on smelling the meat, become afraid and entertain the thought of death. All living things in the water, on land and in the sky desert such a person and run away. They say that this person is their enemy."

"There is no meat to be regarded as pure in three ways: not premeditated, not asked for, and not impelled; therefore, refrain from eating meat."

"From eating [meat] arrogance is born, from arrogance erroneous imaginations issue, and from imagination is born greed; and for this reason refrain from eating [meat]."

"... all [meat-eating] in any form, in any manner, and in any place, is unconditionally and once for all, prohibited for all. Thus, Mahāmati, meat-eating I have not permitted to anyone, I do not permit, I will not permit. Meat-eating, I tell you, Mahāmati, is not proper for homeless monks."

"Again, Mahāmati, there may be some unwitted people in the future time, who, beginning to lead the homeless life according to my teaching, are acknowledged as sons of the Śākya, and carry the Kāshāya robe about them as a badge, but who are in thought evilly affected by erroneous reasonings. They may talk about various discriminations which they make in their moral discipline, being addicted to the view of a personal soul. Being under the influence of the thirst for [meat-] taste, they will string together in various ways some sophistic arguments to defend meat-eating. They think they are giving me an unprecedented calumny when they discriminate and talk about facts that are capable of various interpretations. Imagining that this fact allows this interpretation, [they conclude that] the Blessed One permits meat as proper food, and that it is mentioned among permitted foods and that probably the Tathagata himself partook of it. But, Mahāmati, nowhere in the sutras is meat permitted as something enjoyable, nor it is referred to as proper among the foods prescribed [for the Buddha's followers]."

"If, Mahāmati, meat is not eaten by anybody for any reason, there will be no destroyer of life."

"... how can I permit my disciples, Mahāmati, to eat food consisting of flesh and blood, which is gratifying to the unwise but is abhorred by the wise, which brings many evils and keeps away many merits; and which was not offered to the Rishis and is altogether unsuitable? Now, Mahāmati, the food I have permitted [my disciples to take] is gratifying to all wise people but is avoided by the unwise; it is productive of many merits, it keeps away many evils; and it has been prescribed by the ancient Rishis. It comprises rice, barley, wheat, kidney beans, beans, lentils, etc., clarified butter, oil, honey, molasses, treacle, sugar cane, coarse sugar, etc.; food prepared with these is proper food. Mahāmati, there may be some irrational people in the future who will discriminate and establish new rules of moral discipline, and who, under the influence of the habit-energy belonging to the carnivorous races, will greedily desire the taste [of meat]: it is not for these people that the above food is prescribed. Mahāmati, this is the food I urge for the Bodhisattva-Mahāsattvas who have made offerings to the previous Buddhas, who have planted roots of goodness, who are possessed of faith, devoid of discrimination, who are all men and women belonging to the Śākya family, who are sons and daughters of good family, who have no attachment to body, life, and property, who do not covet delicacies, are not at all greedy, who being compassionate desire to embrace all living beings as their own person, and who regard all beings with affection as if they were an only child."

"The food of the wise, Mahāmati, is what is eaten by the Rishis; it does not consist of meat and blood."

"For fear of causing terror to living beings, Mahāmati, let the Bodhisattva who is disciplining himself to attain compassion, refrain from eating flesh."

"Thus, Mahāmati, wherever there is the evolution of living beings, let people cherish the thought of kinship with them, and, thinking that all beings are [to be loved as if they were] an only child, let them refrain from eating meat. So with Bodhisattvas whose nature is compassion, [the eating of] meat is to be avoided by him. Even in exceptional cases, it is not [compassionate] of a Bodhisattva of good standing to eat meat."

"The innumerable worlds in the cosmos are like the eyes of the net. Each and every world is different, its variety infinite. So too are the Dharma Doors (methods of cultivation) taught by the Buddhas."

"I will go about, from kingdom to kingdom,"

"That army of yours,"

"I spit on my life. Death in battle would be better for me than that I, defeated, survive."

"Sensual passions are your first enemy."

"The seers of old had fully restrained selves, and were austere. Having abandoned the five strands of sensual pleasures, they practiced their own welfare. The brahmans had no cattle, no gold, no wealth. They had study as their wealth and grain. They guarded the holy life as their treasure."

"Joined together with bones and sinews, having a plastering of skin and flesh, covered with hide, the body is not seen as it really is—full of intestines, full of stomach, of the lump of the liver, of bladder, of heart, of lungs, of kidneys and of spleen, of mucus, of saliva, and of sweat, and of lymph, of blood, of synovial fluid, of bile, and of fat, ... and its hollow head is filled with brain. A fool, overwhelmed by ignorance, thinks of it as beautiful, but when it lies dead, swollen up and discoloured, cast away in a cemetery, relatives have no regard for it. Dogs devour it, and jackals, and wolves and worms. Crows and vultures devour it, and whatever other living creatures there are. The bhikkhu possessing knowledge here, having heard the Buddha's word, indeed understands it, for he sees the body as it really is."

"Faith is the best wealth for a man in this world. Righteousness when well practised brings happiness. Truth is the sweetest of flavours. They say the life of one living by wisdom is the best."

"India was the motherland of our race, and Sanskrit the mother of Europe's languages: she was the mother of our philosophy; mother, through the Arabs, of much of our mathematics; mother, through the Buddha, of the ideals embodied in Christianity; mother, through the village community, of self-government and democracy. Mother India is in many ways the mother of us all."

"A maṇi-jewel; magical jewel, which manifests whatever one wishes for (Skt. maṇi, cintā-maṇi, cintāmaṇi-ratna). According to one's desires, treasures, clothing and food can be manifested, while sickness and suffering can be removed, water can be purified, etc. It is a metaphor for the teachings and virtues of the Buddha. ... Said to be obtained from the dragon-king of the sea, or the head of the great fish, Makara, or the relics of a Buddha."

"Truly did the Buddha seek truth, both in the living and in the dead. For this impermanence was only to suffer by the weight of the physical world, although indeed we were not, as the existence would succumb to form yet hath we been without such. To call unity onto abstraction by the utterance of a word, as no bond or bound could be placed upon thee for there was none to be had. The containment of contention was that of fear and thus the ego, merely relying on the surface to perceive weakness, though within us man could not restrain. Overcome the order by following on ones own path."

"We should never forget that Gautama was born and brought up a Hindu and lived and died a Hindu. His teaching, far-reaching and original as it was, and really subversive of the religion of the day, was Indian throughout. He was the greatest and wisest and best of the Hindus."

"For the first time in human history, the Buddha admonished, entreated and appealed to people not to hurt a living being, and it is not necessary to offer prayer, praise or sacrifice to gods. With all the eloquence at his command the Buddha vehemently proclaimed that gods are also in dire need of salvation themselves."

"During the years of his mission it is blameless and pure as that of a god—or as the latter should be. He is a perfect example of a divine, godly man. He reached Buddhaship—i.e., complete enlightenment—entirely by his own merit and owing to his own individual exertions, no god being supposed to have any personal merit in the exercise of goodness and holiness. Esoteric teachings claim that he renounced Nirvâna and gave up the Dharmakâya vesture to remain a “Buddha of compassion” within the reach of the miseries of this world. ...The religious philosophy he left... has produced for over 2,000 years generations of good and unselfish men. His is the only absolutely bloodless religion among all the existing religions tolerant and liberal, teaching universal compassion and charity, love and self-sacrifice, poverty and contentment with one's lot, whatever it may he. No persecutions, and enforcement of faith by fire and sword, have ever disgraced it. No thunder-and-lightning-vomiting god has interfered with its chaste commandments; and if the simple, humane and philosophical code of daily life left to us by the greatest Man-Reformer ever known, should ever come to he adopted by mankind at large, then indeed an era of bliss and peace would dawn on Humanity."

"Every detail of the narrative after his death and before cremation is a chapter of facts written in a language which must be studied before it is understood, otherwise its dead letter will lead one into absurd contradictions. For instance, having reminded his disciples of the immortality of Dharmakâya Buddha is said to have passed into Samâdhi, and lost himself in Nirvâna—from which none can return, and yet, notwithstanding this, the Buddha is shown bursting open the lid of the coffin, and stepping out of it; saluting with folded hands his mother Mâyâ who had suddenly appeared in the air, though she had died seven (days after his birth, &c., &c. As Buddha. was a Chakravartti (he who turns the wheel of the Law), his body at its cremation could not be consumed by common fire. What happened suddenly a jet of flame burst out of the Swastica on his breast, and reduced his body to ashes... As to his being one of the true and undeniable Saviours of the World... his walk in life is from the beginning to the end, holy and divine."

"He became a full Buddha on the night of the 8th day of the twelfth moon, in the year 592, and finally entered Nirvâna in the year 543 according to Southern Buddhism. The Orientalists, however, have decided upon several other dates. All the rest is allegorical. He attained the state of Bodhisattva on earth when in the personality called Prabhâpala. Tushita stands for a place on this globe, not for a paradise in the invisible regions. The selection of the Sâkya family and his mother Mâyâ, as “the purest on earth,” is in accordance with the model of the nativity of every Saviour, God or deified Reformer. The tale about his entering his mother's bosom in the shape of a white elephant is an allusion to his innate wisdom, the elephant of that colour being a symbol of every Bodhisattva. The statements that at Gautama's birth, the newly born babe walked seven steps in four directions, that an Udumbara flower bloomed in all its rare beauty and that the Nâga kings forthwith proceeded ‘‘to baptise him”, are all so many allegories in the phraseology of the Initiates and well-understood by every Eastern Occultist."

"Gautama, the Buddha, would not have been a mortal man, had he not passed through hundreds and thousands of births previous to his last. Yet the detailed account of these, and the statement that during them he worked his way up through every stage of transmigration from the lowest animate and inanimate atom and insect, up to the highest—or man, contains simply the well-known occult aphorism: “a stone becomes a plant, a plant an animal, and an animal a man”... Buddha Gautama, the fourth of the Sapta (Seven) Buddhas and Sapta Tathâgatas was born according to Chinese Chronology in 1024 B.C; but according to the Singhalese chronicles, on the 8th day of the second (or fourth) moon in the year 621 before our era. He fled from his father's palace to become an ascetic on the night of the 8th day of the second moon, 597 BC., and having passed six years in ascetic meditation at Gaya, and perceiving that physical self-torture was useless to bring enlightenment, be decided upon striking out a new path, until he reached the state of Bodhi. p. 66"

"Not by birth does one become an outcaste, not by birth does one become a brahman. By one's action one becomes an outcaste, by one's action one becomes a brahman."

"The brahman Kasibhāradvāja addressed the Blessed One with a verse."

"Leaving behind son and wife, and father and mother, and wealth and grain, and relatives, and sensual pleasures to the limit, one should wander solitary as a rhinoceros horn."

"That bhikkhu who has cut off passion in its entirety, like one picking a lotus, both flower and stalk, leaves this shore and the far shore as a snake leaves its old worn-out skin."

"To cease from evil, to do good, and to purify the mind yourself, this is the teaching of all the Buddhas."

"Indeed, wisdom is born of meditation; without meditation wisdom is lost. Knowing this twofold path of gain and loss of wisdom, one should conduct oneself so that wisdom may increase."

"Conquer anger with love, evil with good, meanness with generosity, and lies with truth."

"No one saves us but ourselves, No one can and no one may. We ourselves must walk the path Buddhas merely teach the way. By ourselves is evil done, By ourselves is pain endured, By ourselves we cease from wrong, By ourselves become we pure."

"Can there be joy and laughter When always the world is ablaze? Enshrouded in darkness Should you not seek a light?"