The Analects, The Doctrine of the Mean
Context: The superior man does what is proper to the station in which he is; he does not desire to go beyond this. In a position of wealth and honor, he does what is proper to a position of wealth and honor. In a poor and low position, he does what is proper to a poor and low position. Situated among barbarous tribes, he does what is proper to a situation among barbarous tribes. In a position of sorrow and difficulty, he does what is proper to a position of sorrow and difficulty. The superior man can find himself in no situation in which he is not himself. In a high situation, he does not treat with contempt his inferiors. In a low situation, he does not court the favor of his superiors. He rectifies himself, and seeks for nothing from others, so that he has no dissatisfactions. He does not murmur against Heaven, nor grumble against men. Thus it is that the superior man is quiet and calm, waiting for the appointments of Heaven, while the mean man walks in dangerous paths, looking for lucky occurrences.
“With aversion for sect superiors and their pomp,
I have no wish for monk disciples;
Not in search of lay supporters,
I court the favor of no one.”
"Verse of Aspiration" (Chapter 3, p. 16).
No Abode: The Record of Ippen (1997)
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Ippen 8
Japanese Buddhist monk, founder of the Jishu school. 1239–1289Related quotes
"Jean Francois", from Orpheus in Mayfair and Other Stories and Sketches.
“The truth is, that in favor of almost every sect, the names of some great men can be pronounced.”
The Great Infidels (1881)
“And so sepúlchred in such pomp dost lie,
That kings for such a tomb would wish to die.”
On Shakespeare (1630)
Source: The Complete Poetry
Source: Drenai series, Quest for Lost Heroes, Ch. 2
Statement at FOX News Debate
YouTube
2011-05-05
http://youtu.be/QRPrZxHUqsA
2012-02-24
2011
Sn 3.2, Buddha's Purpose
Pali Canon, Sutta Pitaka, Khuddaka Nikaya (Minor Collection), Sutta Nipata (Suttas falling down), Sutta 3.2. Padhana Sutta
April 1859
1820s, Journals (1822–1863)
Context: I have been writing & speaking what were once called novelties, for twenty five or thirty years, & have not now one disciple. Why? Not that what I said was not true; not that it has not found intelligent receivers but because it did not go from any wish in me to bring men to me, but to themselves. I delight in driving them from me. What could I do, if they came to me? — they would interrupt and encumber me. This is my boast that I have no school & no follower. I should account it a measure of the impurity of insight, if it did not create independence.