The quote book of  Sylvain (En)  2231  | Page 89 / 90


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T he sage and I are the same in kind.


Confucianism
Book of Mencius, 6A:7, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3. 

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M encius said, "If you let people follow their feelings (original nature) they will be able to do good. This is what is meant by saying that human nature is good. If man does evil, it is not the fault of his natural endowment .The feeling of commiseration is found in all men; the feeling of shame and dislike is found in all men; the feeling of respect and reverence is found in all men; and the feeling of right and wrong is found in all men. The feeling of commiseration is what we call humanity; the feeling of shame and dislike is what we call righteousness; the feeling of respect and reverence is what we call propriety (li); and the feeling of right and wrong is what we call wisdom. Humanity, righteousness, propriety, and wisdom are not drilled into us from outside. We originally have them with us. Only we do not think [to find them]. Therefore it is said, 'Seek and you will find it, neglect and you will lose it. [Men differ in the development of their endowments], some twice as much as others some five times, and some to an incalculable degree, because no one can develop his original endowment to the fullest extend.


Confucianism
Book of Mencius, 6A:6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3. 

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M an's nature is naturally good just as water naturally flows downward. There is no man without this good nature; neither is there water that does not flow downward. Now you can strike water and cause it to splash upward over your forehead, and by damming and leading it, you can force it uphill. Is this the nature of water? It is the forced circumstance that makes it do so. Man can be made to do evil, for his nature can be treated in the same way.


Confucianism
Book of Mencius, 6A:2, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3. 

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C onfucius said, "At fifteen my mind was set on learning. At thirty my character had been formed. At forty I had no more perplexities. At fifty I knew the Mandate of Heaven (T'ien-ming). At sixty I was at ease with whatever I heard. At seventy I could follow my heart's desire without transgressing moral principles.


Confucianism
Analects of Confucius, 2:4, in Wing-Tsit Chan, Chinese Philosophy, Chapter 2. 

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W ishing to establish his own character, he also establishes the character of others, and wishing to be prominent himself, he also helps others to be prominent.


Confucianism
Analects of Confucius, 6,28, in Wing-Tsit Chan, Chinese Philosophy, Chapter 2. 

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T he superior man does not seek fulfillment of his appetite nor comfort in his lodging.


Confucianism
Analects of Confucius, 1:14, in Wing-Tsit Chan, Chinese Philosophy, Chapter 2. 

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B y nature the men are alike. Through practice they have become far apart.


Confucianism
Analect of Confucius, 17:2, in Wing-Tsit Chan, Chinese Philosophy, Chapter 2. 

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T he Lord on High said to King Wen:
"I cherish your brilliant virtue,
Which makes no great display in sound or appearance,
Nor is changed with age
Without any manipulation or deliberation,
You follow the principles of the Lord."


Confucianism
Ode no. 241, "August", in Wing-Tsit Chan, Chinese Philosophy, Chapter 1. 

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W hen the people keep to their normal nature,
They will love excellent virtue.


Confucianism
Ode no. 260, "The Teeming Multitude", in Wing-Tsit Chan, Chinese Philosophy, Chapter 1. 

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T o say that the mind, or the mind-objects, or the mind-consciousness, constitute the Self, such an assertion is unfounded. For an arising and a passing away is seen there; and seeing the arising and passing away of these things, one would come to the conclusion that one's Self arises and passes away.


Buddhism
Majjhima Nikaya, 148 

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N ow, if someone should say that feeling is his Self, he should be answered thus: `There are three kinds of feeling: pleasurable, painful, and indifferent feeling. Which of these three feelings do you consider as your Self?' Because, at the moment of experiencing one of these feelings, one does not experience the other two. These three kinds of feeling are impermanent, of dependent origin, are subject to decay and dissolution, to fading-away and extinction. Whosoever, in experiencing one of these feelings, thinks that this is his Self, must after the extinction of that feeling, admit that his Self has become dissolved. And thus he will consider his Self already in this present life as impermanent, mixed up with pleasure and pain, subject to arising and passing away.

If any one should say that feeling is not his Ego, and that his Self is inaccessible to feeling, he should be asked thus: `Now, where there is no feeling, is it then possible to say: "This am I?"

Or, another might say: `Feeling, indeed, is not my Self, but it also is untrue that my Self is inaccessible to feeling, for it is my Self that feels, my Self that has the faculty of feeling'. Such a one should be answered thus: `Suppose that feeling should become altogether totally extinguished; now, if after the extinction of feeling, no feeling whatever exists there, is it then possible to say: "This am I'?"


Buddhism
Digha Nikaya, 15 

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A corporeal phenomenon, a feeling, a perception, a mental formation, a consciousness, which is permanent and persistent, eternal and not subject to change, such a thing the wise men in this world do not recognize; and I also say that there is no such thing.


Buddhism
Samyutta Nikaya, XXII. 94 

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N ow, if any one should put the question, whether I admit any theory at all, he should be answered thus: The Perfect One is free from any theory, for the Perfect One has understood what corporeality is, and how it arises and passes away. He has understood what feeling is, and how it arises and passes away. He has understood what perception is, and how it arises and passes away. He has understood what the mental formations are, and how they arise and pass away. He has understood what consciousness is, and how it arises and passes away.


Buddhism
Majjhima Nikaya, 72 

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I f there really existed the Self, there would also exist something which belonged to the Self. As, however, in truth and reality neither the Self, nor anything belonging to the Self, can be found, is it not therefore really an utter fools' doctrine to say: `This is the world, this am I; after death I shall be permanent, persisting, and eternal'?


Buddhism
Majjhima Nikaya, 22 

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A gain, when one understands that corporeality, feeling, perception, mental formations and consciousness are transient (subject to suffering, and without a self), also in that case one possesses Right Understanding.


Buddhism
Samyutta Nikaya, XXII. 51 

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T here is an Unborn, Unoriginated, Uncreated, Unformed. If there were not this Unborn, this Unoriginated, this Uncreated, this Unformed, escape from the world of the born, the originated, the created, the formed, would not be possible.
But since there is an Unborn, Unoriginated, Uncreated, Unformed, therefore is escape possible from the world of the born, the originated, the created, the formed.


Buddhism
Khuddaka Nikaya, Udana, VIII. 3 

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A nd he who has considered all the contrasts on this earth, and is no more disturbed by anything whatever in the world, the peaceful One, freed from rage, from sorrow, and from longing, he has passed beyond birth and decay.


Buddhism
Khuddaka Nikaya, Sutta-Nipaata, 1048 

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T he extinction of greed, the extinction of hate, the extinction of delusion: this, indeed, is called Nibbaana.


Buddhism
Samyutta Nikaya, XXXVIII.1 

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T his, truly, is Peace, this is the Highest, namely the end of all Karma formations, the forsaking of every substratum of rebirth, the fading away of craving. Detachment, extinction, Nibbaana.


Buddhism
Anguttara Nikaya, III. 32 

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A nd through the total fading away and extinction of Craving (tanhaa), Clinging (upaadaana) is extinguished; through the extinction of clinging, the Process of Becoming (bhava) is extinguished; through the extinction of the (karmic) process of becoming, Rebirth (jaati) is extinguished; and through the extinction of rebirth, Decay and Death, sorrow, lamentation, suffering, grief and despair are extinguished. Thus comes about the extinction of this whole mass of suffering.


Buddhism
Samyutta Nikaya, XII. 43 

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B e it in the past, present, or future, whosoever of the monks or priests regards the delightful and pleasurable things in the world as impermanent (anicca), miserable (dukkha), and without a self (anattaa), as diseases and cankers, it is he who overcomes craving.


Buddhism
Samyutta Nikaya, XII. 66 

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H ow can you find delight and mirth
Where there is burning without end?
In deepest darkness you are wrapped!
Why do you not seek for the light?
I look at this puppet here, well rigged,
A heap of many sores, piled up,
Diseased, and full of greediness,
Unstable, and impermanent!
Devoured by old age is this frame,
A prey to sickness, weak and frail;
To pieces breaks this putrid body,
All life must truly end in death.


Buddhism
Khuddaka Nikaya, Dhammapada, 146-48 

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S uppose a man who was not blind beheld the many bubbles on the Ganges as they drove along, and he watched them and carefully examined them; then after he had carefully examined them they would appear to him empty, unreal and unsubstantial. In exactly the same way does the monk behold all the corporeal phenomena, feelings, perceptions, mental formations, and states of consciousness-whether they be of the past, or the present, or the future, far or near. And he watches them, and examines them carefully; and, after carefully examining them, they appear to him empty, void and without a Self.


Buddhism
Samyutta Nikaya, XXII. 95 

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C orporeality is transient, feeling is transient, perception is transient, mental formations are transient, consciousness is transient.


Buddhism
Samyutta Nikaya, XXII, 59 

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