[241] To know if you are on the right path,
despite obstacles presented by others,
check your motivation against theirs.
If yours is nobler,
it is they who are on the wrong path.
[242] The presumptuous tell you
what they think you must do.
The objective discuss with you
how it could be done better.
[243] Jumping to conclusions without investigation
is as potentially disastrous as
leaping off a cliff with unknown height.
[244] If Dharma work is done without noble motivation,
merely as a mundane job for clocking time and pay,
it might hinder Dharma propagation instead,
and hasten creation of negative karma.
[245] Those who obstruct others’ Dharma teaching karmically
obstruct their own Dharma learning
due to disrespect of the Dharma.
[246] Are forms full of emptiness?
No – as forms ARE emptiness.
Is emptiness full of forms?
No – as emptiness IS forms.
[247] Who is really extreme –
one who speaks for the welfare of animals, or
one who speaks of the first being extreme?
[248] Those who point out our faults
are much more precious than
those who only agree with us.
The Buddha himself was a perfect ‘fault-finder’,
perfectly interested in pointing out our faults,
so that he could point us ways to resolve them all.
[249] Dharma practice is not reserved
for fixed durations or occasions;
it is for every moment alive,
and even when dying,
being reborn or liberated.
[250] It is not the question of
whether we can consume animals or not, but
whether we should consume any animal at all.
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