THE TWO PATHS
thee sternly in the face. She says: “Sweet are the fruits of
Rest and Liberation for the sake of Self; but sweeter still the
fruits of long and bitter duty. Aye (si), Renunciation for
the sake of others, of suffering fellow-men.”
86. He, who becomes Pratyeka-Buddha, makes his obei-
sance but to his Self. The Bodhisattva who has won the
battle, who holds the prize within his palm, yet says in his
divine compassion:
87. “For others’ sake this great reward I yield” —accom-
plishes the greater Renunciation.
A SAVIOUR OF THE WORLD
is he.
Here a.again we are-etold of the sweetness of the fruits. But
even in the beginning the Magician has had to work entirely
regardless of any fruits, and his principal method has been
to reject any that may come his way. Again all this about
the ‘sake of others’ and ‘suffering fellow-men,’ is the kind of
sentimental balderdash that assures one that this book was
intended to reach the English and not the Tibetan public.
The sense of separateness from others has been weeded out
from the consciousness long, long ago. The Buddha who
accomplishes the greater Renunciation is a Saviour of the
World—it is the dogginess of a dog that makes it doggy. It
is not the virtue of a dog to be doggy. A dog does not be-
come doggy by the renunciation of non-dogginess. It is
quite true that you and I value one kind of a Buddha more
than another kind of a Buddha, but the Universe is not
framed in accordance with what you and I like. As Zoro-
aster says: “The progression of the Stars was not generated
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