luddhliM in India

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he cultivates . . . and develops the consciousness of joy in

his relations with all beings, and so he acquires a contempla
tive spirit filled with joy in all things . . . and becomes
imperturbable^not to be shaken by all the deeds of Mara.
[From Sikjasamuccaya, i 8 i f.]

The G ood D eeds of the Bodhisattva

W e have seen that the bodhisattva has ten Perfections. A fur
ther Ust of good qualities is sometimes attributed to him. Notice
that the emphasis is on the positive virtues of altruism, benevolence,
and compassion.

There are ten ways by which a bodhisattva gains . . .

strength: . . .
He will give up his b o ^ and his life . . . but he will not
give up the Law of Righteousness.
He bows humbly to all beings, and does not increase in pride.
He has compassion on the weak and does not dislike them.
He gives the best food to those who are hungry.
He protects those who are afraid.
He strives for the healing of those who are sick.
He delights the poor with his riches.
He repairs the shrines of the Buddha with plaster.
He speaks to all beings pleasingly.
He snares his riches with those afflicted by poverty.
He bears the burdens of those who are tired and weary.
[From Tathigataguhya Sutra, SikjSsamuccaya, p. 274]

The Evils of Meat-Eating

According to the scriptures of the TheravSda school the Buddha
allowed his followers to eat flesh if they were not responsible for
killing the animal providing the meat, and if it was not specially
killed to feed them. To this day most Buddhists in Ceylon and
other lands where TheravSda prevails eat meat and fish, which are
supplied by Muslim or Christian butchers or fishermen. Like the
great Ashoka, however, many Buddhists have felt that meat-eating
of any kind is out of harmony with the spirit of the Law of Right
eousness, and have been vegetarians. The following passage criticizes
the TheravSda teaching on meat-eating, and enjoins strict vegetarian
ism. The words are attributed to the Buddha.