“May the blind see the forms,
May the deaf hear sounds.
May the naked find clothing,
The hungry find food;
May the thirsty find water
And delicious drinks.
May the poor find wealth,
Those weak with sorrow find joy;
May the forlorn find new hope,
Constant happiness and prosperity.
May the frightened cease to be afraid
And those bound be freed;
May the powerless find power,
And may the people think of benefiting one another”
“Unruly beings are as unlimited as space
They cannot possibly all be overcome,
But if I overcome thoughts of anger alone
This will be equivalent to vanquishing all foes.
Where would I possibly find enough leather
With which to cover the surface of the earth?
But (wearing) leather just on the soles of my shoes
Is equivalent to covering the earth with it.
Likewise it is not possible for me
To restrain the external course of things;
But should I restrain this mind of mine
What would be the need to restrain all else?”
“What need is there to say more?
The childish work for their own benefit,
The Buddhas work for the benefit of others.
Just look at the difference between them.
If I do not exchange my happiness, for the suffering of others, I shall not attain the state of Buddhahood.
And even in Samsara I shall have no real joy.
The source of all misery in the world lies in thinking of oneself;
The source of all happiness lies in thinking of others.”
“For a practitioner of love and compassion, an enemy is one of the most important teachers. Without an enemy you cannot practice tolerance, and without tolerance you cannon build a sound basis of compassion. So in order to practice compassion, you should have an enemy.
When you face your enemy who is going to hurt you, that is the real time to practice tolerance. Therefore, an enemy is the cause of the practice of tolerance; tolerance is the effect or result of an enemy. So those are cause and effect. As is said, "Once something has the relationship of arising from that thing, one cannot consider that thing from which it arises as a harmer; rather it assists the production of the effect.”
- Born: India.
- Description: Śāntideva was an North Indian Mahāyāna Buddhist monk associate with Nālandā monastery, who flourished somewhere between 685 and 763 CE. His two extant works are widely considered to be classics of explication of the philosophy and practice of the Buddhist "Great Vehicle" path.