‘I am not the first Buddha to come upon this earth; nor shall I be the last.

Every birth is conditioned by a past good or bad kamma (action) which predominates at the moment of death. Our forms are only the outward manifestation of the invisible kammic force, and this force carries with it all our characteristics which usually lie latent, but may rise to the surface at unexpected moments. The death of a person is merely the temporary end of a temporary phenomenon, the present from perishing and another taking its place in accordance with the thought that was most powerful at the death moment.

The difference between thinking and meditation is that in thinking generally we have no definite object or too many objects, but in meditation we think of a definite object chosen by our will; that is why meditation is a real constructive practice of thinking. It is by meditation that we develop our power of seeing the object as it is, otherwise we many see only the appearance of the object without knowing anything of its nature. That is why meditation is very necessary; it purifies the thoughts, otherwise they are mixed up with many things, especially with ignorance.

The Platform Sutra of the Sixth Patriarch is a Buddhist scripture that was composed in China during the 8th to 13th century. The text centers around teachings and stories ascribed to the sixth Chan patriarch Huineng. It contains the well-known story of the contest for the succession of Hongren, and discourses and dialogues attributed to Huineng. The text attributes its recollection to Fa-hai, but was probably written within the so-called Oxhead School, which existed along with the East Mountain School and Shenhui's Southern School. The text attempts to reconcile the so-called Northern School with its alleged gradual enlightenment teachings, and the so-called Southern School with its alleged sudden enlightenment teachings. In effect, the text incorporates the "rhetorical purity" which originated with Shenhui's attack on Shenxiu, while effectively "writing him out of the story". The key topics of the discourse are the direct perception of one's true nature, and the unity in essence of śīla, dhyāna and prajñā.

The ideal placed by the Buddha before us is mutual service – men being in need of each other – to help each other bear each other’s burdens. We have three types of work as mentioned in the Nikaya, three codes of conduct for the Buddhist: striving for-development, so that one may attain happiness, self-culture and self-realization; working for the benefit of one’s relatives and friends; working for the benefit of the whole world without making any distinction as regards caste. colour or creed. Therefore our task is to practise these principles laid down by the Buddha.

When a man has learned how to live as a real human being without disturbing others, he can live peacefully without any fear in his heart.

Just as a tree with roots undamaged and firm grows again even though cut down, so also, if latent craving is not rooted out, this dukkha (of birth, ageing and death) arises again and again.

The world is like a burning house that is forever being destroyed and rebuilt. People, being confused by the darkness of their ignorance, lose their minds in anger, displeasure, jealousy, prejudice and worldly passion. They are like babies in need of a mother; everyone must be dependent upon Buddha’s mercy and compassion.