“The Chan School of Buddhism promotes a life of wisdom, advocating the use of wisdom to solve troubles and problems in the human realm. We aim to practise the transcendental way of cultivation which is of a higher level state of consciousness. As an example, Buddhist monastics and those who practise well have seen the true nature of the mortal world. They are completely selfless and they practise cultivation in the human realm with an ultimate goal of transcending the six realms of existence. The practice to transcend the six realms of existence is based on the transcendental way of cultivation. The Pure Land school of Buddhism is one of the many marvellous methods of cultivation. When a person's life is coming to an end, he recites the holy name of of the Amitabha Buddha and prays to the Amitabha Buddha wholeheartedly. He needs to learn the Pure Land school of Buddhism. He has to let go of the many afflictions and fetters of the human world in order to ascend to to Western Pure Land of Ultimate Bliss or to the Guan Yin Citta Pure Land. When we follow their method by reciting the the holy name of Guan Yin Bodhisattva continuously, the Bodhisattva will come to receive us. During the dying moment, there are some who are unable to recite the Great Compassion Mantra in time, unable to memorize the words, while others may not even manage to recite the Heart Sutra in time. In that case, they can continuously recite " Namo the Greatly Compassionate and Greatly Merciful Guan Yin Bodhisattva" until the Bodhisattva comes to save them.”

Life and the Poet (1942)
Context: The ultimate aim of politics is not politics, but the activities which can be practised within the political framework of the State. Therefore an effective statement of these activities — e. g. science, art, religion — is in itself a declaration of ultimate aims around which the political means will crystallise … a society with no values outside of politics is a machine carrying its human cargo, with no purpose in its institutions reflecting their care, eternal aspirations, loneliness, need for love.

Source: Thinking and Destiny (1946), Ch. 5, Physical Destiny, p. 143

§ 182
Source: Pali Canon, Sutta Pitaka, Khuddaka Nikaya (Minor Collection), (Suttas falling down)

A New Earth (2005)

On the Irrepressible Conflict (1858)
Context: As a general truth, communities prosper and flourish, or droop and decline, in just the degree that they practise or neglect to practise the primary duties of justice and humanity. The free-labor system conforms to the divine law of equality, which is written in the hearts and consciences of man, and therefore is always and everywhere beneficent.
The slave system is one of constant danger, distrust, suspicion, and watchfulness. It debases those whose toil alone can produce wealth and resources for defence, to the lowest degree of which human nature is capable, to guard against mutiny and insurrection, and thus wastes energies which otherwise might be employed in national development and aggrandizement. The free-labor system educates all alike, and by opening all the fields of industrial employment and all the departments of authority, to the unchecked and equal rivalry of all classes of men, at once secures universal contentment, and brings into the highest possible activity all the physical, moral, and social energies of the whole state.

Speech to the Lord Mayor's Banquet at Guildhall (11 November 1963), quoted in The Times (12 November 1963), p. 12
Prime Minister

Source: The One-Straw Revolution (1975), Chapter 3, p. 119

"Science as a Vocation" (1917)