(27) Moreover, such individuals are "universal" in their sympathies, and can feel with any form of life with which they come in contact. And as a consequence of the latter, they tend to inspire in other persons and living creatures a "liking," fellowship, and understanding. Many of the great illumined souls of the race, having this consciousness in at least some degree, find themselves "at home" with all manners and conditions of mankind, and in many cases with the lower life forms as well. Sympathy has been defined as "a fellow feeling," and it may be seen at once that when one has a feeling of fellowship with all Life (and such individuals have this to some degree), then there are created certain bonds and links of sympathy and unity which serve to unite the individual more or less strongly to all living things. In the case of the great teachers of the race, such as the founders of the great religions and similar souls, we find that universal sympathy with and understanding of all life which sets such individuals apart as marked and distinguished men, and imparts to them a universality which makes them citizens of all countries and dwellers in all time.

(10) By pondering in such wise upon the excellences of solitude a man stills vain imaginations and strengthens his Thought of Enlightenment. First he will diligently foster the thought that his fellow-creatures are the same as himself. " All have the same sorrows, the same joys as I, and I must guard them like myself. The body, manifold of parts in its division of members, must be preserved as a whole; and so likewise this manifold universe has its sorrow and its joy in common. Although my pain may bring no hurt to other bodies, nevertheless it is a pain to me, which I cannot bear because of the love of self; and though I cannot in myself feel the pain of another, it is a pain to him which he cannot bear because of the love of self. I must destroy the pain of another as though it were my own, because it is a pain; I must show kindness to others, for they are creatures as I am myself.... Then, as I would guard myself from evil repute, so I will frame a spirit of helpfulness and tenderness towards others."

(38) Meditation (Dhyana) is the pure land of the Bodhisattva; when he shall arrive at full enlightenment, beings who can concentrate their minds without distraction will be born in that land.

(1) WHEN thus vigour has been nurtured, it is well to fix the thought in concentred effort; the man of wandering mind lies between the fangs of the Passions. It cannot wander if body and thought be in solitude; so it is well to forsake the world and put away vain imaginations. Because of love, or hunger for gain, and the like, men will not forsake the world; then in order to cast it aside the wise will lay to heart these thoughts. Passion is overcome only by him who has won through stillness of spirit the perfect vision. Knowing this, I must first seek for stillness; it comes through the contentment that is regardless of the world. What creature of a day should cling to other frail beings, when he can never again through thousands of births behold his beloved? Yet when he sees him not, he is ill at ease; he rests not in concentred thought; and even when he beholds him he is not satisfied, but is distressed by the same longing as before. He sees not things in their reality; he loses his horror of the world; he is consumed by his grief in yearning for union with the beloved. In thoughts thereupon his brief life vainly passes away hour by hour; and the eternal Law is broken for the sake of a short-lived friend!

(4) If any one knowing this meditates on the Sâman as good, depend upon it all good qualities will approach quickly, aye, they will become his own .

(13) By meditation some behold the Self in the self by the self, others by Sankhya-Yoga, and others by Karma-Yoga.

(40) The Fourfold Immeasurable Mind is the pure land of the Bodhisattva; when he shall arrive at full enlightenment, beings who complete Mercy, Compassion, Joy, and Impartiality will be born in that land.

(7) Practice the mercy of non-resistance as there is nothing produced. Practice the mercy of non-duality things as within and without do not coalesce. Practice the mercy of indestructibility as all things are ultimately extinguished. Practice the mercy of solidity as the mind is never destroyed. Practice the mercy of purity as the nature of things is pure. Practice the mercy of infinity as [individual works] are like the sky. Practice the mercy of the Arhat as he slays passions which are enemies. Practice the mercy of the Bodhisattva as he bestows peace on all beings. Practice the mercy of the Tathagata as he attains to the nature of suchness. Practice the mercy of the Buddha as he enlightens all beings. Practice the mercy of spontaneity as it is to be attained without effort. Practice the mercy of Bodhi as [all things] are equal and of one taste. Practice the mercy of peerlessness as all desires are exterminated. Practice the mercy of great compassion as it leads all beings to the Mahayana. Practice the mercy of indefatigability as it makes one contemplate the emptiness and the selflessness of things. Practice the mercy of law-charity as nothing should be grudged. Practice the mercy of Morality as it effects the conversion. Practice the mercy of Patience as it protects himself and others. Practice the mercy of Diligence as it protects all beings. Practice the mercy of Meditation as he enjoys no sensuous pleasure. Practice the mercy of Wisdom as he knows what the proper time is. Practice the mercy of the Necessary Means as he manifests himself in all things. Practice the mercy of non-concealment as his straight mind is pure. Practice the mercy of profound mind as he is free from mixed deeds. Practice the mercy of non-deception as he is free from falsity.