The ultimate source of all happiness or misery is the individual mind. Individual happiness is essential for the happiness of society, and the happiness of society means the happiness of the nation; happiness of nations, in turn, leads to the happiness of the world.

A Bodhisatta, a Buddha in the making, Is always ready to oblige others, but he will never stoop to beg a favour for himself. In abundance he gives, irrespective of caste, creed or colour, but selfishly he seeks nothing, for he is neither selfish nor self-possessive.

Metta, loving-kindness, is to be started within ourselves. If we can say that we love ourselves, can we harm ourselves by having angry thoughts within ourselves? If we love a person, will we do harm to him? to love the self means to be free from selfishness, hatred, anger, etc.; and unless we ourselves possess metta within, we cannot share or radiate, we cannot send this metta to others.

Once upon a time, the King of Benares went on a picnic in the forest. The beautiful flowers and trees and fruits made him very happy. As he was enjoying their beauty, he slowly went deeper and deeper into the forest. Before long, he became separated from his companions and realized that he was all alone.

The Practice of perfect attention is a means of learning to know oneself, to know the world in which one lives, and consequently to acquire right understanding.

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.

Our life is what we make it by our own thoughts and deeds, thus it is thoughts that a man rises or falls.

The wisdom that perceives the object in a way completely opposed to ignorance is not just any wisdom. It perceives the ultimate nature of phenomena, that which is emptiness, the absence of inherent existence; that things are devoid of, or empty of, existing from their own side. 

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.