The Voice of the Silence on Compassion (H.P. Blavatsky) Altruism, Selflessness, Bodhisattvic Path

H.P. Blavatsky's The Voice of the Silence, an inspirational text, gives many teachings on the spiritual path, with certain specific Hindu and Buddhist inflections, but applicable to wider perspectives as well. There is reference to the Bodhisattvic Path, and the related passages on altruism, selflessness, and compassion are possibly some of the most eloquent, original, and distinctive.

Thou canst not travel on the Path before thou hast become that Path itself (32). (1,58)

Let thy Soul lend its ear to every cry of pain like as the lotus bares its heart to drink the morning sun. (1,59)

Let not the fierce Sun dry one tear of pain before thyself hast wiped it from the sufferer’s eye. (1,60)

But let each burning human tear drop on thy heart and there remain, nor ever brush it off, until the pain that caused it is removed. (1,61)

These tears, O thou of heart most merciful, these are the streams that irrigate the fields of charity immortal. ‘Tis on such soil that grows the midnight blossom of Buddha (33) more difficult to find, more rare to view than is the flower of the Vogay tree. It is the seed of freedom from rebirth. It isolates the Arhat both from strife and lust, it leads him through the fields of Being unto the peace and bliss known only in the land of Silence and Non-Being. (1,62)

Alas, alas, that all men should possess Alaya, be one with the great Soul, and that possessing it, Alaya should so little avail them!(2,107)

Behold how like the moon, reflected in the tranquil waves, Alaya is reflected by the small and by the great, is mirrored in the tiniest atoms, yet fails to reach the heart of all. Alas, that so few men should profit by the gift, the priceless boon of learning truth, the right perception of existing things, the Knowledge of the non-existent! (2,108)

 

But Path the Second is — renunciation, and therefore called the “Path of Woe.” (2,183)

That Secret Path leads the Arhan to mental woe unspeakable; woe for the living Dead (36), and helpless pity for the men of Karmic sorrow, the fruit of Karma Sages dare not still. (2,184)

 

“Sweet are the fruits of Rest and Liberation for the sake of Self; but sweeter still the fruits of long and bitter duty. Aye, Renunciation for the sake of others, of suffering fellow men.” (2,190)

He, who becomes Pratyeka-Buddha (38), makes his obeisance but to his Self. The Bodhisattva who has won the battle, who holds the prize within his palm, yet says in his divine compassion: (2,191)

“For others’ sake this great reward I yield” — accomplishes the greater Renunciation. (2,192)

 

“Hast thou attuned thy heart and mind to the great mind and heart of all mankind? For as the sacred River’s roaring voice whereby all Nature-sounds are echoed back (10), so must the heart of him ‘who in the stream would enter,’ thrill in response to every sigh and thought of all that lives and breathes.” (3,225)

Disciples may be likened to the strings of the soul-echoing Vînâ; mankind, unto its sounding board; the hand that sweeps it to the tuneful breath of the great world-soul. The string that fails to answer ‘neath the Master’s touch in dulcet harmony with all the others, breaks — and is cast away. So the collective minds of Lanoo-Śrâvakas. They have to be attuned to the Upâdhyâya’s mind — one with the Over-Soul — or, break away. (3,226)

Hast thou attuned thy being to Humanity’s great pain, O candidate for light? (3,228)

 

Ere thou canst settle in Jñâna Mârga (18) and call it thine, thy Soul has to become as the ripe mango fruit: as soft and sweet as its bright golden pulp for others’ woes, as hard as that fruit’s stone for thine own throes and sorrows, O Conqueror of Weal and Woe. (3,261)

 

Shall he not use the gifts which it confers for his own rest and bliss, his well-earn’d weal and glory — he, the subduer of the great Delusion? (3,284)

 Nay, O thou candidate for Nature’s hidden lore! If one would follow in the steps of holy Tathâgata, those gifts and powers are not for Self. (3,285) 

Know, if of Amitâbha, the “Boundless Age,” thou would’st become co-worker, then must thou shed the light acquired, like to the Bodhisattvas twain (26), upon the span of all three worlds (27). (3,288)

Know that the stream of superhuman knowledge and the Deva-Wisdom thou hast won, must, from thyself, the channel of Alaya, be poured forth into another bed. (3,289)

Know, O Naljor, thou of the Secret Path, its pure fresh waters must be used to sweeter make the Ocean’s bitter waves — that mighty sea of sorrow formed of the tears of men. (3,290)

Alas! when once thou hast become like the fix’d star in highest heaven, that bright celestial orb must shine from out the spatial depths for all — save for itself; give light to all, but take from none. (3,291)

Alas! when once thou hast become like the pure snow in mountain vales, cold and unfeeling to the touch, warm and protective to the seed that sleepeth deep beneath its bosom — ’tis now that snow which must receive the biting frost, the northern blasts, thus shielding from their sharp and cruel tooth the earth that holds the promised harvest, the harvest that will feed the hungry. (3,292)

Self-doomed to live through future Kalpas,* unthanked and unperceived by man; wedged as a stone with countless other stones which form the “Guardian Wall” (28), such is thy future if the seventh gate thou passest. Built by the hands of many Masters of Compassion, raised by their tortures, by their blood cemented, it shields mankind, since man is man, protecting it from further and far greater misery and sorrow. (3,293)

 

There Kleśa (29) is destroyed for ever, Tanhâ’s (30) roots torn out. But stay, Disciple . . . Yet, one word. Canst thou destroy divine compassion? Compassion is no attribute. It is the LAW of laws — eternal Harmony, Alaya’s SELF; a shoreless universal essence, the light of everlasting Right, and fitness of all things, the law of love eternal.(3,300)

 The more thou dost become at one with it, thy being melted in its BEING, the more thy Soul unites with that which IS, the more thou wilt become Compassion Absolute (31). (3,301)

Now bend thy head and listen well, O Bodhisattva — Compassion speaks and saith: “Can there be bliss when all that lives must suffer? Shalt thou be saved and hear the whole world cry?” (3,307)

D. T. Suzuki on Looking Within, Spiritual Potential, Freedom and the Sense of Zen

The opening page of an anthology of essays by D. T. Suzuki is quite striking in its simple eloquence and has become one his more frequently quoted texts, but we feel that is worth re-quoting...

 

A recent publication of note: 

 

Spreading Indra's Net: The Columbia Lectures of D. T. Suzuki

Richard M. Jaffe, Shigematsu Sōiku, Tokiwa Gishin , Elizabeth Mary Thomas, editors

Spreading Indra’s Net presents Suzuki’s 1952–1953 lectures in full, giving a vivid look at how one of the most important global Buddhist figures of the twentieth century interpreted Zen for an American audience.

THE SENSE OF ZEN

Zen in its essence is the art of seeing into the nature of one's own being, and it points the way from bondage to freedom. By making us drink right from the fountain of life, it liberates us from all the yokes under which we finite beings are usually suffering in this world. 

 

We can say that Zen liberates all the energies properly and naturally stored in each of us, which are in ordinary circumstances cramped and distorted so that they find no adequate channel for activity.

This body of ours is something like an electric battery in which a mysterious power latently lies. When this power is not properly brought into operation, it either grows mouldy and withers away or is warped and expresses itself abnormally. It is the object of Zen, therefore, to save us from going crazy or being crippled. 

 

This is what I mean by freedom, giving free play to all the creative and benevolent impulses inherently lying in our hearts. Generally, we are blind to this fact, that we are in possession of all the necessary faculties that will make us happy and loving towards one another. All the struggles that we see around us come from this ignorance. 

 

Zen, therefore, wants us to open a "third eye," as Buddhists call it, to the hitherto undreamed-of region shut away from us through our own ignorance. When the cloud of ignorance disappears, the infinity of the heavens is manifested, where we see for the first time into the nature of our own being. 

 

We now know the signification of life, we know that it is not blind striving, nor is it a mere display of brutal forces, but that while we know not definitely what the ultimate purport of life is, there is something in it that makes us feel infinitely blessed in the living of it and remain quite contented with it in all its evolution, without raising questions or entertaining pessimistic doubts.

 

Zen Buddhism - Selected Writings of D. T. Suzuki, 1956, Anchor Books

https://www.penguinrandomhouse.ca/books/175544/zen-buddhism-by-selected-writings-of-dt-suzuki-edited-by-william-barrett/9780385483490/excerpt 

Tsongkapa's Twenty-Seven Verses On Mind Training

Twenty-Seven Verses On Mind Training

Je Tsongkapa (1357-1419)

from Mother of the Buddhas: Meditations on the Prajnaparamita Sutra

By Lex Hixon, 1993

Also known as Mind Training in Ornamental Words, it is Tsonkhapa's contribution to the Lojong or Kadam tradition. Following the foundations set by Atisa, Se Chilbu, Chekawa, and many more, he composed an eloquent poem to inspire compassion and altruism in thought, feeling and action.

1 ) With body, speech, and mind fully aligned, I prostrate fervently before those rare beings, who are victorious over all notions of limitation, and before their spiritual daughters and sons. May a cosmic celebration of pure poetry, perfectly expressing the most subtle teaching of these victorious sages and the inheritors of their wisdom, now burst forth like an infinite garden in perpetual spring.

2 ) Gaze calmly with the clear eye of Prajnaparamita (Perfect Wisdom) upon universal manifestation, this beginningless tapestry woven from vibrant karmic threads of conscious beings, and listen to the harmonious symphony of interdependence. Purify entirely from the slightest shadow of negativity this boundless expanse of apparent struggle and conflict. With diamond-clear intention, instill faith everywhere. With mirrorlike wisdom, stabilize all chaotic minds.

3 ) If shadows of negativity are not dispelled immediately, these strange insubstantial absences of light gain immense potency with every new action, until even those who understand the dangers of negation will not have enough power to choose the way of Clear Light. Even those who study philosophy and speak eloquently are unable to release themselves from illusory darkness.

4 ) The full spectrum of struggling and aspiring humanity, from immature persons to advanced contemplatives, suffers the painful delusion of clinging to these empty shadows as they become filled with affective power by self-centered action and intention.

5 ) This apparent bondage, this clinging to shadows, is constituted by reactions of pleasure and pain, obviously or subtly rooted in self-serving motivation. By those rare beings who have gone beyond, who throughout all time abide in bliss as Buddhas, the true nature of reactions and their results is clearly known to be insubstantial. But the boundless expanse of self-oriented beings, who bind themselves inexorably to selfish motivation, therefore cannot liberate or even distance themselves slightly from egocentricity.

6 ) We should meditate carefully and thoroughly upon the inevitably binding nature of negativity, learning to discriminate sensitively and unerringly between the actions which negate the preciousness of others and actions which affirm and judiciously care for others. From this clear viewpoint, renounce all negation and strive with the total commitment of your being to become entirely affirmative of all life everywhere.

7 ) The seeds of action are positive and negative intentions. Any intention consciously rooted in selfless motivation, desiring only sheer goodness for all conscious life, will establish the stable ground of goodness and will universally generate rich results of goodness. Any intention even slightly weakened by selfish motivation undermines both the ground of our life and its fruits. Intention is the sole creative force of existence.

8 ) To cling to the intention of triumphing over another, the desire to prosper at the expense of any being or to indulge in the slightest bias against any being because of personal feelings of attraction or repulsion, these alone are the causes for whatever suffering exists in personal lives and in the universe as a whole. We should meditate ceaselessly on this revolutionary truth, remaining conscious of it during every moment of existence.

9 ) Those who attempt to deceive with words of advice that in any way exalt selfishness and depreciate selflessness become hopelessly lost in narrow-mindedness, obsessed with their own selfish interests. Such persons create the only error in the universe: diverting our precious care and concern for others to ourselves. This deception not only expresses hatred for Buddha’s wisdom but is the absurd attempt to destroy universal Buddha nature.

10 ) To avoid decisively this disastrous way of hatred, bring to birth within your stream of awareness the maternal mind of totally positive intentions toward all beings as toward cherished children. This mind of kindness, supremely skillful in loving care, unveils the infinite value of every single life, demonstrating compassion as the meaning of existence. But the clumsy negative mind, operating blindly without concern for the preciousness of others, drains the nectar of meaning from human life. Cultivate diligently the selfless love that transforms every thought and action into tangible help for conscious beings.

11 ) The method taught by awakened sages to develop this skillful mind of kindness is to cut the root of all selfish projections by repeatedly and intensively studying Perfect Wisdom, meditating single pointedly on its essence in a state of contemplative stillness and stability. With the clarity and honesty of such concentration, projected worlds of self-serving desire will melt in the sunlight of meditation, like structures of ice, revealing the magnificent secret of our existence, its total significance and absolute justification, which is active compassion for all conscious life.

12 ) Such meditative practice brings to light the mind which envisions only the well-being of others, which is constantly grateful to all beloved beings for the immeasurable kindness they have poured forth through beginningless time as mothers, fathers, children, friends, benefactors, and teachers. This mind of goodness knows only the ceaseless longing to benefit all these blessed beings without exception in whatever manner and on whatever level imaginable.

13 ) To remember vividly during every moment the kindness that has been expressed by all beings, and to cultivate an intense and constant longing to return even a small portion of this kindness, unveils the true significance of life in all worlds. The person who fails to respond wholeheartedly to this call for universal kindness and concern is on a lower plane of development than animals, who are capable of experiencing immense gratitude.

14 ) Those who unhesitatingly embrace and tenderly serve all suffering creatures during this degenerate age, just as a loving mother painstakingly cares for even the most wayward of her children, they alone are the teachers of the holy life who authentically walk the Buddha Way.

15 ) The mind that faithfully and tirelessly serves and elevates conscious beings is sheer goodness, constantly giving the gift of itself, its faith in ever-expanding goodness, to all other minds thereby benefiting them in the most direct way. Of all possible forms of benefit on any level, the highest is to teach this practice of love, this indomitable faith in universal goodness, by the direct transmission of selfless awareness flowing transparently from mind to mind in accordance with the need and capacity of each mind. This is true teaching, tangibly transmitting the living energy of universal goodness, which becomes perpetually active in the recipient, even during the most pressing times of crisis, never evaporating into mere words or concepts.

16 ) During this blissful practice, continually cultivating the wonderful, ever-expanding mind of goodness, even the slightest lack of sympathetic joy disappears and awareness becomes more concentrated and selfless, while the selfish emotions and conceptual projections which compose this narrow conventional world are gradually effaced, and we are completely liberated. The brilliant sun of Great Compassion shines unobstructed. The spirit of wholehearted love in every thought and action constitutes the spontaneously radiating sunlight, effortlessly melting the mist of self-centeredness, vastly strengthening our constant efforts for all beings.

17 ) Beings benefit each other, consciously or unconsciously. Even enemies become profound benefactors in subtle ways. Those who clearly perceive this radical principle find no isolated object for hostile thought. They can discover and encounter only friends, benefactors, and inseparably related beings. This insight avoids aggressive thinking and allows the mind to expand endlessly into wholesomeness, generosity, and sympathy.

18 ) Never offering the slightest encouragement to hostility, never hesitating to embrace the concerns of others, pay complete attention to every altruistic impulse that arises in the stream of pure awareness. Contemplate the teaching of selfless compassion, calming and clarifying the turbulent flood of egocentric mind with the sweetest meditation. Renounce the meaninglessness of selfish life. Become devoted to the true meaning of existence: the spontaneous, active compassion for all living beings. If one does not refute self-centered motivation, the subtle tendencies of the mind can never be free from the gross or subtle disposition to negation.

19 ) Transform the intense activity of daily life into the harmonious expression and teaching of truth by affectionately reminding and being reminded that the bitter dark fruits of negating others are poisonous, to be most carefully avoided, while the sweet bright fruits of affirming others are life-giving, to be thoroughly enjoyed. Authentic delight exists only in serving others, and suffering springs only from harming others or insensitively ignoring the needs of living beings, all of whom are as intimately related to us as our own precious mother and father.

20 ) So sensitive an ecology is the interdependence of all, that the slightest attention and assistance to others creates moral elevation for ourselves and humanity, while the slightest indifference or neglect toward others creates moral harm for ourselves and our civilization. The faintest spark of ill will toward other beings can burst forth into a terrible forest fire, consuming vast expanses of sympathetic joy. Even the faintest negative reaction or malicious wish opens wide channels throughout our entire being for life-destroying poisons of negation and life-obscuring shadows of self-cherishing.

21 ) Cast far away from all precious humanity these lethal doses, these ominous shadows, by cultivating instinctive admiration and love for those who practice the way of selflessness. Adore such bodhisattvas for their irreversible vow to remain intimate with the struggle of living beings as beacons of love and as the light of panoramic vision.

22 ) Once identified with this luminous way of life, you will experience every moment as soaked in bliss, tasting the delight of compassionate responses to even the most negative actions of other beings. I have composed this poem of rapturous affection further to strengthen the diamond-sharp conviction of those already faithful to the path of wisdom.

23 ) Gazing back over these exuberant verses, I perceive an abundant banquet of poetry, easy to assimilate and to understand clearly. Entirely in accord with the teaching of the sutras and with the deep realization of awakened sages, these words are full of subtle nourishment. To contemplate their various levels of meaning is not only to taste the nectar of wisdom but is to walk the sublime path of compassion.

24 ) This surprising poem condenses into a few verses the profound and extensive teachings of my lineage. I have composed these melodic lines, like heavenly wish-fulfilling gems, to benefit the minds of all beloved beings. Those with strong capacity for meditation in action will deepen their insight into the nature of Reality by following these words into the heart of Buddha.

25 ) Some authors tie complex knots of philosophical terms, while others rave incoherently like mad persons. In the most beautiful hermitage, the snow mountains of Tibet, this poet, known as Ever-Expanding Mind of Goodness, has attempted to write with richness and lucidity.

26 ) May the bliss of the mystical fusion of transcendent wisdom with tender compassion fall like sweet summer rain from dark blue clouds, the motivation of goodness, skillfully and gracefully opened by lightening flashes of selfless awareness. May conscious beings in every realm and condition enjoy their glorious existence as the dynamic play of Lord Buddha’s four modes of manifestation: transparent, universal, heavenly, and earthly.

27 ) Having become, through the medium of this poem, the powerful and eloquent speech of Divine Manjushri, speaking directly with the harmonious and melodious voice of the transcendent Wisdom Deity, may I and all my relations and companions, from small insects to tenth-level bodhisattvas, attain the blessings of primordial Buddha nature: infinite bliss, infinite fulfillment, infinite perfection, and universal conscious enlightenment.

Delaying Nirvana in the Lankavatara Sutra

In The Voice of the Silence, the Nirmanakaya doctrine of renouncing Nirvana is presented, similar to the Bodhisattva vow to not attain nirvana until all living being are liberated, such as with Ksitigarbha Bodhisattva.  Below is a presentation of the doctrine from the Lankavatara Sutra, which discusses the ten stages of the Bodhisattva, from Chapter 11, in the Buddhist Bible, Dwight Goddard and D.T. Suzuki, 148-149 

THEN SAID MAHAMATI to the Blessed One: Will you tell us now about the disciples who are Bodhisattvas?

The Blessed One replied: The Bodhisattvas are those earnest disciples who are enlightened by reason of their efforts to attain self-realisation of Noble Wisdom and who have taken upon themselves the task to enlighten others. They have gained a clear understanding of the truth that all things are empty, un-born, and of a maya-like nature; they have ceased from viewing things discriminatively and from considering them in their relations; they thoroughly understand the truth of twofold egolessness and have adjusted themselves to it with patient acceptance; they have attained a definite realisation of imagelessness; and they are abiding in the perfect-knowledge that they have gained by self-realisation of Noble Wisdom.

Well stamped by the seal of "Suchness" they entered upon the first of the Bodhisattva stages. The first stage is called the Stage of joy (Pramudita). Entering this stage is like passing out of the glare and shadows into a realm of "no-shadows"; it is like passing out of the noise and tumult of the crowded city into the quietness of solitude. The Bodhisattva feels within himself the awakening of a great heart of compassion and he utters his ten original vows: To honor and serve all Buddhas; to spread the knowledge and practice of the Dharma; to welcome all coming Buddhas; to practice the six Paramitas; to persuade all beings to embrace the Dharma; to attain a perfect understanding of the universe; to attain a perfect understanding of the mutuality of all beings; to attain perfect self-realisation of the oneness of all the Buddhas and Tathagatas n self-nature, purpose and resources; to become acquainted with all skillful means for the carrying out of these vows for the emancipation of all beings; to realise supreme enlightenment through the perfect self-realisation of Noble Wisdom, ascending the stages and entering Tathagatahood.

In the spirit of these vows the Bodhisattva gradually ascends the stages to the sixth. All earnest disciples, masters and Arhats have ascended thus far, but being enchanted by the bliss of the Samadhis and not being supported by the powers of the Buddhas, they pass to their Nirvana. The same fate would befall the Bodhisattvas except for the sustaining power of the Buddhas, by that they are enabled to refuse to enter Nirvana until all beings can enter Nirvana with them. The Tathagatas point out to them the virtues of Buddahood which are beyond the conception of the intellectual-mind, and they encourage and strengthen the Bodhisattvas not to give in to the enchantment of the bliss of the Samadhis, but to press on to further advancement along the stages. If the Bodhisattvas had entered Nirvana at this stage, and they would have done so without the sustaining power of the Buddhas, there would have been the cessation of all things and the family of the Tathagatas would have become extinct.

Strengthened by the new strength that comes to them from the Buddhas and with the more perfect insight that is theirs by reason of their advance in self-realisation of Noble Wisdom, they re-examine the nature of the mind-system, the egolessness of personality, and the part that grasping and attachment and habit-energy play in the unfolding drama of life; they re-examine the illusions of the fourfold logical analysis, and the various elements that enter into enlightenment and self-realisation, and, in the thrill of their new powers of self-mastery, the Bodhisattvas enter upon the seventh stage of Far-going (Duramgama).

Supported by the sustaining power of the Buddhas, the Bodhisattvas at this stage enter into the bliss of the Samadhi of perfect tranquillisation. Owing to their original vows they are transported by emotions of love and compassion as they become aware of the part they are to perform in the carrying out of their vows for the emancipation of all beings. Thus they do not enter into Nirvana, but, in truth, they too are already in Nirvana because in their emotions of love and compassion there is no rising of discrimination; henceforth, with them, discrimination no more takes place. Because of Transcendental Intelligence only one conception is present-the promotion of the realisation of Noble Wisdom. Their insight issues from the Womb of Tathagatahood and they enter into their task with spontaneity and radiancy because it is of the self-nature of Noble Wisdom. This is called the Bodhisattva's Nirvana-the losing oneself in the bliss of perfect self-yielding. This is the seventh stage, the stage of Far-going.

Tibetan Buddhist Shabkar Tsok Druk Rangdrol (1781-1851) on Compassion

Shabkar Tsokdruk Rangdrol (1781–1851) was a Tibetan Buddhist yogi and poet from Amdo. Shabkar's yogic and poetic skill is considered second only to Milarepa.

Shabkar's works express non-sectarian ideals similar to those of the 19th century Rimé movement, even though he predates the movement by about three decades and never met with any of the Rime masters from Kham. Shabkar also held that even non-Buddhist religions are manifestations of the Buddhas:

Thus, one should know all the tenets of the religions of Buddhism and non-Buddhism—for example, other religions, Bönpos, the Chan Buddhists, the Nyingma, the Kagyus, the Sakya, the Geluks, and so forth—to be the emanations of the buddhas and bodhisattvas.^[1]

Avalokiteshvara, mighty great treasure of compassion,

From my heart I invoke your blessing 

By this blessing may compassion be born in my mind

And in the minds of all beings under the sky.

 

If someone has compassion, he is a Buddha;

 

Without compassion, he is a Lord of Death.

With compassion, the root of Dharma is planted,
Without compassion, the root of Dharma is rotten.

One with compassion is kind even when angry,
One without compassion will kill even as he smiles.

For one with compassion, even his enemies will turn into friends,
Without compassion, even his friends turn into enemies.

With compassion, one has all Dharmas,
Without compassion, one has no Dharma at all.

With compassion, one is a Buddhist,
Without compassion, one is worse than a heretic.

Even if meditating on voidness, one needs compassion as its essence.
A Dharma practitioner must have a compassionate nature.

Compassion is the distinctive characteristic of Buddhism.
Compassion is the very essence of all Dharma.

Great compassion is like a wish-fulfilling gem.
Great compassion will fulfill the hopes of self and others.

Therefore, all of you, practitioners and laypeople,
Cultivate compassion and you will achieve Buddhahood.

May all men and women who hear this song,
With great compassion, benefit all beings!” 

Shabkar Tsok Druk Rangdrol (1781-1851) Matthieu Ricard, transl.
The Life of Shabkar: The Autobiography of a Tibetan Yogin, p. 501

The Light of Asia - Sir Edwin Arnold - Lalitavistara

The Light of Asia.  Sir Edwin Arnold. The first edition of the book was published in London in July 1879. In the form of a narrative poem, the book endeavours to describe the life and time of Prince Gautama Buddha, who, after attaining enlightenment, became the Buddha, The Awakened One. The book presents his life, character, and philosophy in a series of verses. It is a free adaptation of the Lalitavistara Sutra. 

After receiving the poem from theosophists, Mahatma Gandhi was awed and his subsequent introduction to Madame Blavatsky and her Key to Theosophy inspired him to study his own religion.^[3]

"A timely work in poetical form, and one whose subject . . . has just made its appearance. . . . the author, Mr Edwin Arnold, C.S.I., former Principal of the Deccan College at Poona, having passed some years in India, has evidently studied his theme con amore. In his Preface he expresses a hope that the present work . . . “will preserve the memory of one who loved India and the Indian peoples”. The hope is well grounded, for if any Western poet has earned the right to grateful remembrance by Asiatic nations and is destined to live in their memory, it is the author of The Light of Asia.'' (H. P. Blavatsky “The Light of Asia”, The Theosophist, 1.1, Oct. 1879, p. 20)

 

In 1885,  Sir Edwin Arnold translated The Song Celestial: A Poetic Version of the Bhagavad Gita. Much admired by Blavatsky, this version became popular among Theosophists.

https://www.bhagavadgitam.com/translations/The-Song-Celestial-by-Sir-Edwin-Arnold.pdf

 

It seeth everywhere and marketh all: / Do right — it recompenseth! do one wrong — / The equal retribution must be made, / Though DHARMA tarry long.

It knows not wrath nor pardon; utter-true / Its measures mete, its faultless balance weighs; / Times are as nought, to-morrow it will judge, / Or after many days.

The Books say well, my Brothers! each man’s life / The outcome of his former living is; / The bygone wrongs bring forth sorrows and woes / The bygone right breeds bliss.

That which ye sow ye reap. See yonder fields! / The sesamum was sesamum, the corn / Was corn. The Silence and the Darkness knew! / So is a man’s fate born. (Chapt. 8)

I, Buddh, who wept with all my brothers’ tears, / Whose heart was broken by a whole world’s woe, / Laugh and am glad, for there is Liberty! / Ho! ye who suffer! Know

Ye suffer from yourselves. None else compels, / None other holds you that ye live and die, / And whirl upon the wheel, and hug and kiss / Its spokes of agony, Its tire of tears, its nave of nothingness.(Chapt. 8)

As one who stands on yonder snowy horn / Having nought o’er him but the boundless blue, / So, these sins being slain, the man is come / NIRVANA’S verge unto.

Him the Gods envy from their lower seats; / Him the Three Worlds in ruin should not shake; / All life is lived for him, all deaths are dead; / Karma will no more make (Chapter 8).

 

If making none to lack, he throughly purge / The lie and lust of self forth from his blood; / Suffering all meekly, rendering for offence / Nothing but grace and good:

If he shall day by day dwell merciful, / Holy and just and kind and true; and rend / Desire from where it clings with bleeding roots, / Till love of life have end:

He — dying — leaveth as the sum of him / A life-count closed, whose ills are dead and quit, / Whose good is quick and mighty, far and near, / So that fruits follow it.

Lo! like fierce foes slain by some warrior, / Ten sins along these Stages lie in dust, / The Love of Self, False Faith, and Doubt are three, / Two more, Hatred and Lust.

Who of these Five is conqueror hath trod / Three stages out of Four: yet there abide / The Love of Life on earth, Desire for Heaven, / Self-Praise, Error, and Pride (Chapter 8)

No need hath such to live as ye name life; / That which began in him when he began / Is finished: he hath wrought the purpose through / Of what did make him Man.

Never shall yearnings torture him, nor sins / Stain him, nor ache of earthly joys and woes / Invade his safe eternal peace; nor deaths / And lives recur. He goes

Unto NIRVANA. He is one with Life / Yet lives not. He is blest, ceasing to be. / OM, MANI PADME, OM! the Dewdrop slips / Into the shining sea! (Chapter 8).

A Shingon Monk on Good Government (Mongaku, Azuma Kagami)

Letter of the Shingon Buddhist Monk Mongaku to Shogun Yoriie A. D. 1200, Part 2

Written in a very turbulent period, at the beginning of Japan's Shogun era, this letter from a Monk, who had just suffered a reverse of fortune and was sent into exile, nonetheless responds to a difficult political situation with a letter of sound knowledge, practical ethics, spiritual insight, and compassionate wisdom, and well versed in Confucian and Taoist traditions. (See Religion in the Formation of the Kamakura Bakufu : As Seen through the Azuma kagami ... en COLLCUTT, Martin.)

 

This letter was written to the Shogun Yoriie by the Shingon monk, Mongaku, who had been a close adviser of Yoriie’s father, Minamoto Yoritomo. In refusing to offer prayers for the shogun, Mongaku does not hesitate to scold him for his failings as a ruler. The forthrightness and independence of mind displayed by even this priest of the formalist Shingon sect show that these were not qualms characteristic of Zen alone but of Kamakura Buddhism in general. Nothing could better illustrate than this letter both the abuse of esoteric practices by those with little understanding of them, and the reaffirmation of true men of religion like Mongaku that the performance of these rituals must go hand in hand with genuine piety and exemplary moral conduct [From Kokusi Taikei, XXXII Azuma Kagami, 579-84, Sources Of Japanese Tradition, 165-171]

Just as water runs together into the ocean because the land lies lower there, so good fortune and happiness will accumulate for him whose heart is undefiled. When Hachiman said that he would extend his hand to the pure in heart, he meant that the Emperor, the ministers and the shogun, if their hearts were pure, would have no thought for their own pleasures, but would have extreme solicitude that the labor of the people be not wasted, that unreasonable taxes be not exacted, that the land be kept in peace and prosperity, with winter and summer following each.

Guardian powers who protect the Three Treasures other, with all in good order, and with post-horses and river-ferries going regularly without war or disturbance — in short, with peace reigning supreme throughout the land. Your Highness should endeavor to live up to each and every one of these requirements. Your Highness should refrain fiom destroying men who are not traitors, or who do not treat Your Highness as an enemy, or who do not wickedly harass others and seek means to ruin them A good shogun, also, is one who does not devote himself to hunting and fishing, who does not destroy life for pleasure but preserves life. If Your Highness does not conduct yourself well, all men throughout the land will come to believe that you are not a good man. Then mountain bandits, sea marauders, highwaymen, and thieves will abound and in the end will bring rum to your regime. You may issue prohibitory edicts one after the other but your orders will more and more be treated lightly. Put one man to death and ten other criminals will come back at you. The situation will go from bad to worse. Then Your Highness, not realizing that all this is your own fault, but believing it to be the work of criminals, will merely go on arresting men, punishing them, imprisoning them and cutting off their heads or their limbs to the detriment of the country. It is necessary to think of the retribution waiting in the life to come.

When Your Highness once realizes that these crimes are not always the offenses of others but are due to your own recklessness, and when you are sincerely convinced of it, if you ask any learned man how best to govern, the answer will be simple — as simple as shooting at a target, as the saying goes. As long as Your Highness knows how to rule yourself, there is no need for regulations about this or that, no need for prohibitions, orders or proclamations, because the people will be submissive and obedient. Then the land will naturally be at peace and well ordered.

Even under such a good administration, however, evil-minded men will not disappear, as history shows. But if Your Highness would first exercise self-control and safeguard the people, proceeding then to get rid of evil men, your acts would be like the special acts of a bodhisattva. The people would remain tranquil, your proclamations would carry weight, and Your Highness would not have to fear retribution. I am here repeating [what I wrote you before].

The late shogun always thought Mongaku to be a man of tough fiber and straightforward speech. I have never been in the personal service of Your Highness; it must have been offensive to Your Highness for me to write to you in the way I did. For this I beg your forgiveness. However, It has seemed to me that Your Highness is too much addicted to pleasures and has no regard for the complaints or the sufferings of the people. I thought this so deplorable that I told the late shogun confidentially that you should be sent away somewhere into exile — that such a course would be a real act of love toward you.

It is whispered in the capital that Your Highness is addicted to hunting and that you pay no attention to grievances. As you only go from bad to worse, people do not speak out but say only that you are a great shogun. Your Highness is unaware of what they are whispering in denunciation of you. Under these circumstances, how can you be a worthy successor to your father — watching over the Sovereign on the one hand, and on the other safeguarding the country? Until Your Highness changes your ways, pray as one may, there will be no answer at all As for myself, I cannot offer prayers for you.

Because I am frank and outspoken, I am certain that Your Highness hates me. That I do not mind I have written you thus only because I desire you to be good, and more than that, to grow in virtue. A learned scholar quotes a text to the effect that a good word spoken for the sake of the ruler and the people is more valuable than hundreds and thousands of gold offerings. To this the ancient Sage Kings bore testimony. To one like Your Highness, gold is of no account. The important thing is to keep the land at peace and to have food produced in abundance and the people prosperous. That is the greatest act of loyalty. Therefore do not fail to listen to those who tell you your shortcomings. If Your Highness tries to keep the nation in order without being mindful of your own faults, you will be like a man who expects to get rid of illness without taking medicine.

There are men of loyalty and faithfulness from whom you can learn your shortcomings, who do not change their colors in the service of Her Highness your mother. Let them speak to you in secret, not in public. Listen to them directly, do not heed the lip-service of monks. If they speak ill of you, you will be apt to become angry, but you must practice patience. Cure by fire is painful but it is only through endurance that illness can be cured.

There are none more despicable than those who change their colors. There are none more loyal than those who tell you your faults. I pray Your Highness to remember this Even if a man is agreeable and likable, beware of him if he is a cheat. But if there be one whom you dislike and do not wish to see, give him his due if he be of sterling character. The art of government, it seems to me, lies in nothing more nor less than in this awareness of true character.

I cannot thank Your Highness enough for the two letters with which you have honored me. This is my answer, written with all reverence and respect.

A Shingon Monk on Prayer (Mongaku, Azuma Kagami)

Letter of the Shingon Buddhist Monk Mongaku to Shogun Yoriie A. D. 1200 

Written in a very turbulent period, at the beginning of Japan's Shogun era, this letter from a Monk, who had just suffered a reverse of fortune and was sent into exile, nonetheless responds to a difficult political situation with a letter of sound knowledge, practical ethics, spiritual insight, and compassionate wisdom, and well versed in Confucian and Taoist traditions. (See Religion in the Formation of the Kamakura Bakufu : As Seen through the Azuma kagami ... en COLLCUTT, Martin.)

This letter was written to the Shogun Yoriie by the Shingon monk, Mongaku, who had been a close adviser of Yoriie’s father, Minamoto Yoritomo. In refusing to offer prayers for the shogun, Mongaku does not hesitate to scold him for his failings as a ruler. The forthrightness and independence of mind displayed by even this priest of the formalist Shingon sect show that these were not qualms characteristic of Zen alone but of Kamakura Buddhism in general. Nothing could better illustrate than this letter both the abuse of esoteric practices by those with little understanding of them, and the reaffirmation of true men of religion like Mongaku that the performance of these rituals must go hand in hand with genuine piety and exemplary moral conduct [From Kokusi Taikei, XXXII Azuma Kagami, 579-84, Sources Of Japanese Tradition, 165-171]

I respectfully acknowledge your second letter I sent you an answer before, but since you have written me again, I am replying again in the same tenor While reading your letter, I repeatedly felt that I was listening to a message from the late Generalissimo and I was deeply moved

[You ask me] to offer prayers-and I remember with gratitude beyond expression that the Generalissimo rebuilt the East Temple " and made possible through his generosity the re-establishment of the Takao mon (T6)1 in the original text, but it must refer to the Todaiji in Nara. which Yoriie’s father, Yoritomo, helped to rebuild in 1190 astery*) Through these merits, he will be saved in the life hereafter. It is also due only to his generosity that I, Mongaku, have been able to do something for Buddhism and accomplish something for the good of man. I therefore have remained ever grateful for his generosity and happy beyond words. Even before you asked me to offer prayers, it was always my fervent desire that you should enjoy peace and security.

[May I say], however, that prayer takes effect only for those who practice virtue and who love the good In the dwellings of those who offend, prayer is of no avail. By offenders, I mean those who destroy life without proper cause, and those who live a life of pleasure and indulge themselves with liquor, women, and wealth, ignoring the grief of others and disregarding the well-being of the nation. When men are virtuous and good, on the other hand, it means that they reverence both the law of Buddha and the law of the state and are ever concerned with the welfare of the people. In short, it means that they must have character such as is expected of a parent by all people, even the lowliest man or woman — peasants and those in all walks of life. When a man who has no concern for these things, or who is ruthless and offensive, or who has only selfish motives, orders a monk or other spiritual intermediary to offer prayers, there may be those who will reply with favorable words because the order comes from a lofty source. But if the petitioner is not a good man, he must not only expect that there will be no answer to his prayers, but he must expect that he may be worse off than before.

Therefore, if you must have prayers offered, Your Highness should command only those monks or astrologers who are not dishonest or subservient, but are straightforward. Your Highness should tell them your misdemeanors and try at all times to make amends. This Your Highness should by all means do If your actions are not good and you tell others to pray for you, you are really putting yourself in a precarious situation. 

 

Your Highness is the Generalissimo of Japan. He who is asked to pray for you should be a man of great mind and great integrity. A person of steadfast virtue and lofty disdain of flattery, but yet of compassionate heart, must be selected to be the master of your prayers. When It IS a question of offering prayer as a sovereign as well as an individual, the first object of prayer should be the whole country and the whole people. How one may pray depends upon one’s position in life. He whose influence does not affect the nation may offer prayers for his own benefit. But in these days the rulers as well as the ruled offer up prayers on their own account. Such prayers have no effect, for they are not in accord with the invisible mind of Buddha and are in discord with the transparent light of Heaven. I beg Your Highness, and must repeat It again and again, that you deem it your duty to merit the confidence of all, so that with you as Generalissimo in Kamakura, complaints of injustice will nowhere be heard and unreason will nowhere prevail.

If Your Highness acts in that way, you have no need for prayers for yourself [The Goddess of] the Great Shrine of Ise, the Bodhisattva Hachiman, [the deities of] Kamo and Kasuga will all be pleased, and all Buddhas, sages, gods, and goddesses, without exception, will extend their hands to safeguard you.

Even before Buddhism came into existence, there were in India and in China, as well as in Japan, wise kings and sage rulers under whom all the land was prosperous and all the people lived a happy life. The sovereigns, long of life, were like father and mother to the people. The Five Emperors and the Three Sovereigns, among whom were Yao and Shun, were rulers who came before the time of Buddha Your Highness is more fortunate [than they] in that you are acquainted with the Three Treasures of Buddhism, which those others could not know. Your Highness, therefore, should put your mind on the life hereafter. You should endeavor to get away from this “house of fire” of the three existences and, rising above the troubles of repeated transmigration, attain to Buddhahood. Such should be the first prayer of the ruler as well as of the ruled.

Needless to say, Buddhism, like other religions, helps to extirpate evil and to bring good fortune. Throughout its history in three countries, there are records of answers to prayer and of benefits received. If Your Highness will first pay strict attention to your own conduct and then proceed to put your administration in order, then when you offer prayer, an answer will come just as surely as sound follows when a word is spoken. There will be no failure.

In these days, however, all religious works and rituals sponsored by the great are merely for the eye and are only an expense to the country and a burden to the people. Buddha and the deities do not accept them at all. The Three Treasures, The Buddha, the Dharma (Law, or Scriptures containing the Law), and Sangha (Monastic Orders). Those who pray should know that Buddha and the deities accept only virtue and faith, material treasures have no appeal for them. It is with this in mind that Your Highness, at the head of your warriors, should guard the Emperor and become the mainstay of the whole nation If you go astray in any way or have evil in your heart, you will prove to be only an enemy of the country. Its downfall will be the logical result.

It would be possible for me, without going into detailed reasons and unmindful of Buddha and the deities, to reply favorably to Your Highness and offer up prayers. But that would mean wasting the land’s substance without benefiting anyone and only harming Your Highness. I myself would have to pay the penalty also How can I permit Your Highness to carry out a project so injurious to yourself I say again that the Goddess of Ise and Hachiman and the other deities will never consent to be indulgent because of material offerings, they extend their hands only to those whose heart is pure and whose conduct is proper. The Bodhisattva Hachiman said, according to the oracle “Even if I should have to drink molten copper, I would not accept offerings from those whose hearts are tainted”. He said again, according to another oracle “Day and night I stand guard over the land. If the ruler is evil, he will be unpleasing to the Three Treasures and to all the Devas. Such a thing would be most lamentable, most deplorable. Also, according to the oracle of the temple of Jingo in Takao, self-reliance only can be depended upon, in that lies the strength of Buddha. One should rely first upon the efficacy of one’s own power, not upon the gods, who themselves depend upon the Three Treasures to protect the Throne and nurture the people. Your Highness should bear in mind that through your prestige you can make all temples and monasteries prosper.