(32) The Rules are these: purity, serenity fervent aspiration, spiritual reading, and per feet obedience to the Master.

(4) Penance, liberality, righteousness, kindness, truthfulness, these form his Dakshinâs (gifts bestowed on priests, &c.)

(5) Many teachers also praise humility as a virtue. But I set sanctification above humility for the following reason. Although humility may exist without sanctification, perfect sanctification cannot exist without perfect humility. Perfect humility tends to the annihilation of self; sanctification also is so close to self-annihilation that nothing can come between them. Therefore perfect sanctification cannot exist without humility, and to have both of these virtues is better than to have only one of them.

(1) It is then clear also that all the other virtues, delineated in Moses, supplied the Greeks with the rudiments of the whole department of morals. I mean valour, and temperance, and wisdom, and justice, and endurance, and patience, and decorum, and self-restraint; and in addition to these, piety.

(41) To the pure of heart come also a quiet spirit, one-pointed thought, the victory over sensuality, and fitness to behold the Soul.

(3) The spirit that knows not despair, the troops of the Army, devoted heed, self -submission, equal esteem of self and others, and regard of others in place of self [are the supports of strength].

(10) Further, he employs prudence and righteousness in the acquisition of wisdom, and fortitude, not only in the endurance of circumstances, but also in restraining pleasure and desire, grief and anger; and, in general, to withstand everything which either by any force or fraud entices us. For it is not necessary to endure vices and virtues, but it is to be persuaded to bear things that inspire fear.

(2) But it is clear to every one that piety, which teaches to worship and honour, is the highest and oldest cause; and the law itself exhibits justice, and teaches wisdom, by abstinence from sensible images, and by inviting to the Maker and Father of the universe. And from this sentiment, as from a fountain, all intelligence increases. "For the sacrifices of the wicked are abomination to the Lord; but the prayers of the upright are acceptable before Him," since "righteousness is more acceptable before God than sacrifice." Such also as the following we find in Isaiah: "To what purpose to me is the multitude of your sacrifices? saith the Lord;" and the whole section. "Break every bond of wickedness; for this is the sacrifice that is acceptable to the Lord, a contrite heart that seeks its Maker." "Deceitful balances are abomination before God; but a just balance is acceptable to Him." Thence Pythagoras exhorts "not to step over the balance;" and the profession of heresies is called deceitful righteousness; and "the tongue of the unjust shall be destroyed, but the mouth of the righteous droppeth wisdom." "For they call the wise and prudent worthless." But it were tedious to adduce testimonies respecting these virtues, since the whole Scripture celebrates them. Since, then, they define manliness to be knowledge of things formidable, and not formidable, and what is intermediate; and temperance to be a state of mind which by choosing and avoiding preserves the judgments of wisdom; and conjoined with manliness is patience, which is called endurance, the knowledge of what is bearable and what is unbearable; and magnanimity is the knowledge which rises superior to circumstances. With temperance also is conjoined caution, which is avoidance in accordance with reason. And observance of the commandments, which is the innoxious keeping of them, is the attainment of a secure life. And there is no endurance without manliness, nor the exercise of self-restraint without temperance. And these virtues follow one another; and with whom are the sequences of the virtues, with him is also salvation, which is the keeping of the state of well-being. Rightly, therefore, in treating of these virtues, we shall inquire into them all; for he that has one virtue gnostically, by reason of their accompanying each other, has them all. Self-restraint is that quality which does not overstep what appears in accordance with right reason. He exercises self-restraint, who curbs the impulses that are contrary to right reason, or curbs himself so as not to indulge in desires contrary to right reason. Temperance, too, is not without manliness; since from the commandments spring both wisdom, which follows God who enjoins, and that which imitates the divine character, namely righteousness; in virtue of which, in the exercise of self-restraint, we address ourselves in purity to piety and the course of conduct thence resulting, in conformity with God; being assimilated to the Lord as far as is possible for us beings mortal in nature. And this is being just and holy with wisdom; for the Divinity needs nothing and suffers nothing; whence it is not, strictly speaking, capable of self-restraint, for it is never subjected to perturbation, over which to exercise control; while our nature, being capable of perturbation, needs self-constraint, by which disciplining itself to the need of little, it endeavours to approximate in character to the divine nature. For the good man, standing as the boundary between an immortal and a mortal nature, has few needs; having wants in consequence of his body, and his birth itself, but taught by rational self-control to want few things.

(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.

(35) Moreover, in a man who is “made a partaker of the divine nature,” there is a thorough and deep humility, and where this is not, the man hath not been “made a partaker of the divine nature.” So Christ taught in words and fulfilled in works. And this humility springeth up in the man, because in the true Light he seeth (as it also really is) that Substance, Life, Perceiving, Knowledge, Power, and what is thereof, do all belong to the True Good, and not to the creature; but that the creature of itself is nothing and hath nothing, and that when it turneth itself aside from the True Good in will or in works, nothing is left to it but pure evil. And therefore it is true to the very letter, that the creature, as creature, hath no worthiness in itself, and no right to anything, and no claim over any one, either over God or over the creature, and that it ought to give itself up to God and submit to Him because this is just. And this is the chiefest and most weighty matter. Now, if we ought to be, and desire to be, obedient and submit unto God, we must also submit to what we receive at the hands of any of His creatures, or our submission is all false. From this latter article floweth true humility, as indeed it doth also from the former.43 And unless this verily ought to be, and were wholly agreeable to God’s justice, Christ would not have taught it in words, and fulfilled it in His life. And herein there is a veritable manifestation of God; and it is so of a truth, that of God’s truth and justice this creature shall be subject to God and all creatures, and no thing or person shall be subject or obedient to her. God and all the creatures have a right over her and to her, but she hath a right to nothing: she is a debtor to all, and nothing is owing to her, so that she shall be ready to bear all things from others, and also if needs be to do all things for others. And out of this groweth that poorness of spirit of which Christ said: “Blessed are the poor in spirit” (that is to say, the truly humble), “for theirs is the Kingdom of Heaven.” All this hath Christ taught in words and fulfilled with His life. Namely, God’s having a right to our obedience.

(29) What is it not to abandon the created ? It is this; not to abandon great mercy and compassion; to cherish the thought of omniscience and never to be negligent; even to teach all beings without weariness; ever to remember and practise the law of the fourfold acceptance; not to spare body and life for the protection of the true law; to accumulate a stock of merit without weariness; ever to have the mind abiding in peace with the necessary means and the transference of one’s merit to others; to seek the law diligently; to preach the law without sparing; not to fear entering a life of birth and death as he strives to honour all the Buddhas; to be far above either sorrow in poverty or joy in prosperity; not to despise novices; to revere sages like the Buddhas-; to make those who fall into passion return to the right thought; not to deem the pleasure of renunciation the best; not to get attached to one’s own pleasures but to rejoice at other’s pleasures; to regard meditation as the hell; to regard a life of birth and death as a pleasure garden; to regard those who come to seek [the law] as good teachers; to abandon all possessions with the thought for the acquirement of omniscience; to cherish the thought of rescue and protection when seeing those who break the precepts; to regard the Para-mitas as parents; to regard the laws of requisites for attaining the supreme knowledge as kinsfolk; to do good without limit; to perfect one’s own land of Buddha with all adornments of the pure land; to be endowed with perfect signs by practising infinite charity; to purify the body, speech and mind by removing all wickedness; to undergo bravely the countless kalpas of birth and death; never to be weary in hearing of the infinite virtue of Buddha; to slay the enemy of passion with the sword of wisdom; to be far above the Skandhas, the Ayatanas and the Dhatus; to care for all beings for their eternal liberation; to vanquish the army of evil with great diligence; ever to seek the wisdom of unconscious reality; not to abandon things of the world abiding in self-contentment with the fewest possible desires; to follow the world without injuring one’s dignity; to lead beings by means of the supernatural wisdom; not to forget what has been learned being in possession of a retentive memory; to exterminate doubts as entertained by all according to their capacities; to preach [the law] without impediments with the perfect eloquence that fulfills every desire; to enjoy the happiness, belonging to gods and men by practising the tenfold goodness with a pure heart; to open the way of the Brahman god by practising the fourfold infinite [mind] ; to pray [to Buddha] to preach the law that he may rejoice at it and praise goodness; to obtain the voice of Buddha whereby the body, speech and mind are improved; to obtain the dignity of Buddha whereby good virtues are intensely practised, ever in enhancement of his behaviour; to found an order of Bodhisattvas by teaching the Mahayana; not to lose the stock of merit with a mind free from dissipation; —

(7) The virtues in the Soul run in a sequence correspondent to that existing in the over-world, that is among their exemplars in the Intellectual-Principle.

In the Supreme, Intellection constitutes Knowledge and Wisdom; self-concentration is Sophrosyne; Its proper Act is Its Dutifulness; Its Immateriality, by which It remains inviolate within Itself is the equivalent of Fortitude.

In the Soul, the direction of vision towards the Intellectual-Principle is Wisdom and Prudence, soul-virtues not appropriate to the Supreme where Thinker and Thought are identical. All the other virtues have similar correspondences.

And if the term of purification is the production of a pure being, then the purification of the Soul must produce all the virtues; if any are lacking, then not one of them is perfect.

And to possess the greater is potentially to possess the minor, though the minor need not carry the greater with them.

Thus we have indicated the dominant note in the life of the Sage; but whether his possession of the minor virtues be actual as well as potential, whether even the greater are in Act in him or yield to qualities higher still, must be decided afresh in each several case.

Take, for example, Contemplative-Wisdom. If other guides of conduct must be called in to meet a given need, can this virtue hold its ground even in mere potentiality?

And what happens when the virtues in their very nature differ in scope and province? Where, for example, Sophrosyne would allow certain acts or emotions under due restraint and another virtue would cut them off altogether? And is it not clear that all may have to yield, once Contemplative-Wisdom comes into action?

The solution is in understanding the virtues and what each has to give: thus the man will learn to work with this or that as every several need demands. And as he reaches to loftier principles and other standards these in turn will define his conduct: for example, Restraint in its earlier form will no longer satisfy him; he will work for the final Disengagement; he will live, no longer, the human life of the good man- such as Civic Virtue commends- but, leaving this beneath him, will take up instead another life, that of the Gods.

For it is to the Gods, not to the Good, that our Likeness must look: to model ourselves upon good men is to produce an image of an image: we have to fix our gaze above the image and attain Likeness to the Supreme Exemplar.

(26) But it is quite otherwise where there is poorness of spirit, and true humility; and it is so because it is found and known of a truth that a man, of himself and his own power, is nothing, hath nothing, can do and is capable of nothing but only infirmity and evil. Hence followeth that the man findeth himself altogether unworthy of all that hath been or ever will be done for him, by God or the creatures, and that he is a debtor to God and also to all the creatures in God’s stead, both to bear with, and to labour for, and to serve them. And therefore he doth not in any wise stand up for his own rights, but from the humility of his heart he saith, “It is just and reasonable that God and all creatures should be against me, and have a right over me, and to me, and that I should not be against any one, nor have a right to anything.” Hence it followeth that the man doth not and will not crave or beg for anything, either from God or the creatures, beyond mere needful things, and for those only with shamefacedness, as a favour and not as a right. And he will not minister unto or gratify his body or any of his natural desires, beyond what is needful, nor allow that any should help or serve him except in case of necessity, and then always in trembling; for he hath no right to anything and therefore he thinketh himself unworthy of anything. So likewise all his own discourse, ways, words and works seem to this man a thing of nought and a folly. Therefore he speaketh little, and doth not take upon himself to admonish or rebuke any, unless he be constrained thereto by love or faithfulness towards God, and even then he doth it in fear, and so little as may be. Moreover, when a man hath this poor and humble spirit, he cometh to see and understand aright, how that all men are bent upon themselves, and inclined to evil and sin, and that on this account it is needful and profitable that there be order, customs, law and precepts, to the end that the blindness and foolishness of men may be corrected, and that vice and wickedness may be kept under, and constrained to seemliness. For without ordinances, men would be much more mischievous and ungovernable than dogs and cattle. And few have come to the knowledge of the truth but what have begun with holy practices and ordinances, and exercised themselves therein so long as they knew nothing more nor better. Therefore one who is poor in spirit and of a humble mind doth not despise or make light of law, order, precepts and holy customs, nor yet of those who observe and cleave wholly to them, but with loving pity and gentle sorrow, crieth: “Almighty Father, Thou Eternal Truth, I make my lament unto Thee, and it grieveth Thy Spirit too, that through man’s blindness, infirmity, and sin, that is made needful and must be, which in deed and truth were neither needful nor right.” For those who are perfect are under no law.

(28) Who knows his manhood's strength, Yet still his female feebleness maintains; As to one channel flow the many drains, All come to him, yea, all beneath the sky. Thus he the constant excellence retains; The simple child again, free from all stains. Who knows how white attracts, Yet always keeps himself within black's shade, The pattern of humility displayed, Displayed in view of all beneath the sky; He in the unchanging excellence arrayed, Endless return to man's first state has made. Who knows how glory shines, Yet loves disgrace, nor e'er for it is pale; Behold his presence in a spacious vale, To which men come from all beneath the sky. The unchanging excellence completes its tale; The simple infant man in him we hail. The unwrought material, when divided and distributed, forms vessels. The sage, when employed, becomes the Head of all the Officers (of government); and in his greatest regulations he employs no violent measures.

(6) In all this there is no sin- there is only matter of discipline- but our concern is not merely to be sinless but to be God.

As long as there is any such involuntary action, the nature is twofold, God and Demi-God, or rather God in association with a nature of a lower power: when all the involuntary is suppressed, there is God unmingled, a Divine Being of those that follow upon The First.

For, at this height, the man is the very being that came from the Supreme. The primal excellence restored, the essential man is There: entering this sphere, he has associated himself with the reasoning phase of his nature and this he will lead up into likeness with his highest self, as far as earthly mind is capable, so that if possible it shall never be inclined to, and at the least never adopt, any course displeasing to its overlord.

What form, then, does virtue take in one so lofty?

It appears as Wisdom, which consists in the contemplation of all that exists in the Intellectual-Principle, and as the immediate presence of the Intellectual-Principle itself.

And each of these has two modes or aspects: there is Wisdom as it is in the Intellectual-Principle and as in the Soul; and there is the Intellectual-Principle as it is present to itself and as it is present to the Soul: this gives what in the Soul is Virtue, in the Supreme not Virtue.

In the Supreme, then, what is it?

Its proper Act and Its Essence.

That Act and Essence of the Supreme, manifested in a new form, constitute the virtue of this sphere. For the Supreme is not self-existent justice, or the Absolute of any defined virtue: it is, so to speak, an exemplar, the source of what in the soul becomes virtue: for virtue is dependent, seated in something not itself; the Supreme is self-standing, independent.

But taking Rectitude to be the due ordering of faculty, does it not always imply the existence of diverse parts?

No: There is a Rectitude of Diversity appropriate to what has parts, but there is another, not less Rectitude than the former though it resides in a Unity. And the authentic Absolute-Rectitude is the Act of a Unity upon itself, of a Unity in which there is no this and that and the other.

On this principle, the supreme Rectitude of the Soul is that it direct its Act towards the Intellectual-Principle: its Restraint (Sophrosyne) is its inward bending towards the Intellectual-Principle; its Fortitude is its being impassive in the likeness of That towards which its gaze is set, Whose nature comports an impassivity which the Soul acquires by virtue and must acquire if it is not to be at the mercy of every state arising in its less noble companion.

(2) they cultivated their minds with virtues and wisdom; endowed with grandeur and beauty, they were supreme in mien and form ; they abandoned all worldly ornaments ; their reputation reached far and wide; surpassing even Mount Sumeru; their faith was profound and as strong as a diamond; the Treasure of the Law [in their possession] showering rain of ambrosia; illumined all the world over, their voice was so exquisite that no other could excel;

(6) The Perfections, Charity, and the rest, are of an ascending order of excellence; he will not forsake a more excellent for another, save in respect of the dyke of virtue. Thus minded, he will be always active for the welfare of others; even a forbidden deed is permitted to him in his kindliness, if he foresees a good result. He will give of his alms to the fallen, the masterless, and the religious, and eat himself but a moderate portion; he will surrender everything but his three robes. He will not for slight purpose afflict his body, which is in the service of the Good Law; for thus it will speedily fulfil the desires of living beings. And therefore he will not cast away his life for one whose spirit of mercy is impure, but only for one whose spirit is like his own; and thus naught is lost....

(2) residing in Vaisali only for the sake of the necessary means for saving creatures, abundantly rich, ever careful of the poor, pure in self-discipline, obedient to all precepts, removing all anger by the practice of patience, removing all sloth by the practice of diligence, removing all distraction of mind by intent meditation, removing all ignorance by fullness of wisdom; though he is but a simple layman, yet observing the pure monastic discipline; though living at home, yet never desirous of anything; though possessing a wife and children, always exercising pure virtues; though surrounded by his family, holding aloof from worldly pleasures; though using the jewelled ornaments of the world, yet adorned with the spiritual splendour; though eating and drinking, yet enjoying the flavour of the rapture of meditation; though frequenting the gambling house, yet leading the gamblers into the right path ; though coming in contact with heresy, yet never letting his true faith be impaired; though having a profound knowledge of worldly learning, yet never finding pleasure in things of the spirit as taught by Buddha; revered by all as the first among those who were worthy of reverence ; governing both the old and young as a righteous judge ; though profiting by all the professions, yet far above being absorbed by them; benefiting all beings, going wheresoever he pleases, protecting all beings as a judge with righteousness; leading all with the doctrine of the Mahayana when in the seat of discussion; ever teaching the young and ignorant when entering the hall of learning; manifesting to all the error of passion when in the house of debauchery; persuading all to seek the higher things, when at the shop of the wine dealer; preaching the law, when among wealthy people as the most honourable of their kind; dissuading the rich householders from covetousness, when among them as the most honourable of their kind; teaching Kshatriyas patience when among them, as the most honourable of their kind ; removing arrogance when among Brahmans as the most honourable of their kind; teaching justice to the great ministers when among them as the most honourable of their kind; teaching loyalty and filial piety to the princes when among them as the most honourable of their kind; teaching honesty to the ladies of the court when among them as the most honourable of their kind ; persuading the masses to cherish the virtue of merits when among them as the most honourable of their kind; instruct the highest wisdom to the Brahman gods when among them as the most honourable of their kind; showing the transient nature of the world to the Sakra gods when among them as the most honourable of their kind; protecting all beings when among the guardians as the most honourable of their kind; — thus by such countless means Vimalakirti, the wealthy householder, rendered benefit to all beings.

(15) For in the fourth year, since there is need of time to him that is being solidly catechized, the four virtues are consecrated to God, the third alone being already joined to the fourth, the person of the Lord. And a sacrifice of praise is above holocausts: "for He," it is said, "giveth strength to get power." And if your affairs are in the sunshine of prosperity, get and keep strength, and acquire power in knowledge. For by these instances it is shown that both good things and gifts are supplied by God; and that we, becoming ministers of the divine grace, ought to sow the benefits of God, and make those who approach us noble and good; so that, as far as possible, the temperate man may make others continent, he that is manly may make them noble, he that is wise may make them intelligent, and the just may make them just.

(3) Thus Hu Pu Hsieh, Wu Kuang, Poh I, Shu Ch'i, Chi Tzŭ Hsü Yü, Chi T'o, and Shên T'u Ti, were the servants of rulers, and did the behests of others, not their own. The pure men of old did their duty to their neighbours, but did not associate with them. They behaved as though wanting in themselves, but without flattering others. Naturally rectangular, they were not uncompromisingly hard. They manifested their independence without going to extremes. They appeared to smile as if pleased, when the expression was only a natural response. Their outward semblance derived its fascination from the store of goodness within. They seemed to be of the world around them, while proudly treading beyond its limits. They seemed to desire silence, while in truth they had dispensed with language. They saw in penal laws a trunk; in social ceremonies, wings; in wisdom, a useful accessory; in morality, a guide. For them penal laws meant a merciful administration; social ceremonies, a passport through the world; wisdom, an excuse for doing what they could not help; and morality, walking like others upon the path. And thus all men praised them for the worthy lives they led.