Inter -  Faiths  Dialogue

Interreligious dialogue : Classics > Realization

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33  quote(s)  | Page 1 / 1

A nything humans can think of, is a possibility in reality.

4538 | 

R ealization of Truth is higher than all else;
Higher still is truthful living.

Sikhism 4353 | 
Sri Ashtpadi, M.1, p. 62 

T he last will be first, and the first last.

Christianity 4301 | 
Matthew 20.16 

T he holy Preceptor by the Word lighted a lamp;
Thereby was shattered darkness of the temple of the self,
And the unique chamber of jewels thrown open.
Wonderstruck were we in extreme on beholding it--
Its greatness beyond expression.

Sikhism 4293 | 
Bilaval, M.5, p. 821 

W hen we return to the root, we gain the meaning;
When we pursue the external objects, we lose the purpose.
The moment we are enlightened within,
We go beyond the voidness of a world confronting us.

Buddhism / Mahayana / Zen (Chan) 3757 | 
Hsin-hsin ming “Inscription on the Self of the Self”, Suzuki, 1960, pp. 76-82 

T eachers and scriptures can stimulate spiritual awareness. But the wise disciple crosses the ocean of ignorance by direct illumination, through the grace of God.
Gain experience directly. Realize God for yourself. Know the Self as the one indivisible Being, and become perfect. Free your mind from all distractions and dwell in the consciousness of the Self.
This is the final declaration of the Vedanta: Brahman is all; [It is] this universe and every creature. To be liberated is to live in the continual awareness of Brahman, the undivided Reality.

Hinduism 3699 | 
Vivekachudamani; Prahhavananda, 1947, p.131 

T hough in reality there is no bondage, the individual is in bondage as long as there exists the feeling of limitation in him. ... In fact, there never has been any veiling or covering anywhere in reality. No one has ever been in bondage. Please show me where such bondage exists. Besides these two false beliefs, that there is such a thing as bondage and such a thing as an individual mind, there is no bondage for anyone anywhere. (1)
... The individual soul (jiva) is Shiva; Shiva is jiva. When in bondage, it is jiva; freed from bondage, it is Shiva. (2)
... The knowledge of the identity between the jiva and Shiva constitutes liberation; lack of this knowledge constitutes bondage. (3)

Hinduism / Tantra 3688 | 
(1) Tripurarahasya ; (2) Kudarnava Tantra, 9.42 ; (3) Ishvarapratyabijna Vimarshini 

T he best of men choose to know the One above all else;
It is the famous "Eternal" within mortal men.
But the majority of men are complacent, like well-fed cattle. They revel in mud; like donkeys, they prefer chaff to gold.

Philosophy 3628 | 
Adapted from fragments of Heraclitus found in Freeman, K., 1962; pp. 24-34. Fragment nbr. 29, 13, 9 

B ecause I am beyond the perishable, and even beyond the imperishable, in this world and in the Vedas I am known as "the Supreme."
One who, with a clear vision, sees Me as "the Supreme," knows all there is to be known; his soul is merged in Me.
I have revealed to you the most secret teaching, Arjuna. He who has realized it has realized the Truth, and his task in this world is done.

Hinduism 3617 | 
15:18-20; based on Mascaro, Juan, 1962 

G od has stolen my [illusory] "I" from me and has broght me near to my [real] "I" … The colors have returned ot the pure primoridal white. The voyage has reached its end and everything other than Him has ceased to exist. All attribution, every aspect and all relation being abolished, the original state is re-established.

Islam / Sufism 3268 | 
Kitab al-Mawaqif 7, p. 29,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 

W hen one looks into a mirror it seems as if one is looking at a different object, yet one is looking at oneself.
I am the brook that has merged into the river.
My country is now the whole universe.

Liberation cannot be purchased in a marketplace, nor can it be acquired by wandering in the woods or forest.
Liberation cannot be had by large quantities of wealth, nor can it be found in the upper or nether worlds.
Liberation can be acquired, says Tuka, only at the cost of life.

Hinduism 3109 | 
Ranade, R. D. Mysticism in India. Albany, NY. SUMY Press, 1983, pp. 303, 312, 320, 339, 349. 

I magine a child sleeping next to its parents and dreaming it is being beaten or is painfully sick. The parents cannot help the child no matter how much it suffers … If the child could awaken itself, it could be freed of this suffering automatically. In the same way, one who realizes that his own Mind is Buddha frees himself instantly from sufferings arising from the ceaseless change of birth and death. If a Buddha could prevent it, do you think he would allow even one sentient being to fall into hell?

What is obstructing realization? Nothing but your own half-hearted desire for truth. Think of this and exert yourself to the utmost.

Buddhism / Mahayana / Zen (Chan) 3021 | 
Kapleau, Philip. The Three Pillars of Zen. Boston: Beacon Press, 1965, PP. 160-161, 164, 169. 

O seeker, know that the path to Truth is within you. You are the traveler. Going happens by itself, Coming happens to you, without you. There is no arriving or leaving; nor is there any place; nor is there a contained within a container. Who is there to be with God? What is there other than God? Who seeks and finds when there is none but God?

Islam / Sufism 2989 | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.198 

D ear friend,
Your heart is a polished mirror. You must wipe it dean of the veil of dust that has gathered upon it, because it is destined to reflect the light of divine secrets.

Islam / Sufism 2965 | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.102 

S alih always taught his disciples, 'Who knocks at the door of someone constantly, one day the door must be opened to him.' Rabia one day heard it and said, "Salih, how long will you go on preaching thus, using the future tense, saying, 'will be opened'?
Was the door ever dosed?" Salih bowed in submission to her.

Islam / Sufism 2963 | 
Aessential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.109 

L ove is a special, pleasurable pain. Whoever has this in the heart will know the secret. They will see that everything is Truth, and that everything leads to Truth. There is nothing but Truth. In the realization of that, they will be overcome. They will sink into the sea of Truth.

Islam / Sufism 2943 | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.117 

E very form that you see has its original in the divine world. If the form passes away, it is of no consequence, because its original was from eternity. Be not grieved that every form that you see, every mystical saying that you have heard will pass away. The fountainhead is always bringing forth water. Since neither ceases, why should you complain? Consider this spirit as a fountain; rivers flow from it. Put regret out of your thoughts, and keep on drinking from the rivulet. Do not be afraid. The water is limitless.
When you came into the world of created beings, a ladder was set before you, so that you might pass out of it. At first you were inanimate, then you became a plant; afterward you were changed into an animal. At last you became human, possessed of knowledge, intelligence, and faith. Next, you will become an angel. Then you will have finished with this world, and your place will be in the heavens. Be changed also from the station of an angel. Pass into that mighty deep, so that the one drop, which is yourself, may become a sea.

Islam / Sufism 2894 | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.75 

M ahamati, all these expressions as applied to the Tathagatas -are without meaning, for that which is none of these is something removed from all measurement, and that which is removed from all measurement turns into a meaningless word; that which is a mere word is something un-born; that which is un-born is not subject to destruction; that which is not subject - to destruction is like space and space is neither effect nor cause; that which is neither effect nor cause is something unconditioned; that which is unconditioned is beyond all reasoning; that which is beyond all reasoning,-that is the Tathagata. The self-nature of Tathagatahood is far removed from all predicates and measurements; the self-nature of Tathagatahood is Wisdom.

Buddhism / Mahayana 2607 | 
Ch XII, p.346, in Dwight Goddard, A Buddhist bible 

T he exalted state of self-realization as it relates to an earnest disciple is a state of mental concentration in which he seeks to identify himself with Noble Wisdom. In that effort he must seek to annihilate all vagrant thoughts and notions belonging to the externality of things, and all ideas of individuality and generality, of suffering and impermanence, and cultivate the noblest ideas of egolessness and emptiness and imagelessness; thus will he attain a realization of truth that is free from passion and is ever serene. When this active effort at mental concentration is successful it is followed by a more passive, receptive state of Samadhi in which the earnest disciple will enter into the blissful abode of Noble Wisdorn and experience its consummations in the transformations of Samapatti. This is an earnest disciple's first experience of the exalted state of realization, but as yet there is no discarding of habit-energy nor escaping from the transformation of death.

Buddhism / Mahayana 2594 | 
Ch VII, p.323, in Dwight Goddard, A Buddhist bible 

R ealization itself is within the inner consciousness. It is an inner experience that has no connection with the lower mind-system and its discriminations of words, ideas and philosophical speculations. It shines out with its own clear light to reveal the error and foolishness of mind-constructed teachings, to render impotent evil influences from without, and to guide one unerringly to the realm of the good non-outflowings.

Buddhism / Mahayana 2589 | 
Ch VII, p.319, in Dwight Goddard, A Buddhist bible 

A s to the fourth; he must have a true conception of what constitutes self-realization of Noble Wisdom. First, it is not comparable to the perceptions attained by the sense-mind, neither is it comparable to the cognition of the discriminating and intellectual-mind. Both of these presuppose a difference between self and not-self and the knowledge so attained is characterized by individuality and generality. Self-realization is based on identity and oneness; there is nothing to be discriminated nor predicated concerning it. But to enter into it the Bodhisattva must be free from all presuppositions and attachments to things, ideas and selfness.

Buddhism / Mahayana 2588 | 
Ch VII, p.316, in Dwight Goddard, A Buddhist bible 

M ahamati then asked the Blessed One, saying- Pray tell us, Blessed One, what clear understandings an earnest disciple should have if he is to be successful in the discipline that leads to self-realization?
The Blessed One replied: There are four things by the fulfilling of which an earnest disciple may gain self-realization of Noble Wisdom and become a Bodhisattva- Mahasattva: First, he must have a clear understanding that all things are only manifestations of the mind itself; second, he must discard the notion of birth, abiding and disappearance; third, he must clearly understand the egolessness of both things and persons; and fourth, he must have a true conception of what constitutes self-realization of Noble Wisdom. Provided with these four understandings, earnest disciples may become Bodhisattvas and attain Transcendental Intelligence.

Buddhism / Mahayana 2586 | 
Ch VII, p.316, in Dwight Goddard, A Buddhist bible 

M ahamati, you and all the Bodhisattvas should discipline yourselves in the realization and patient acceptance of the truths of the emptiness, un-bornness, no self-natureness, and the nonduality of all things. This teaching is found in all the sutras of all the Buddhas and is presented to meet the varied dispositions of all beings, but it is not the Truth itself. These teachings are only a finger pointing toward Noble Wisdom. They are like a mirage with its springs of water which the deer take to be real and chase after. So with the teachings in all the sutras: They are intended for the consideration and guidance of the discriminating minds of all people, but they are not the Truth itself, which can only be self-realized within one's deepest consciousness.

Buddhism / Mahayana 2555 | 
Ch.II, p.292, in Dwight Goddard, A Buddhist bible 

T his is only another way of saying that the phenomena of all things is of one 'suchness' with Buddhahood and Anuttara-samyak-sambodhi, and that it is neither reality nor unreality but abides together with all phenomena in emptiness and silence, inconceivable and inscrutable.

Buddhism / Mahayana 2525 | 
Diamond Sutra, 17, in Dwight Goddard, A Buddhist bible 

W hat does this mean, Subhuti? It means that what I attained is not something limited and arbitrary that can be called, 'Anuttara-samyak-sambodhi,' but is Buddhahood whose essence is identical with the essence of all things and is what it is, universal, inconceivable, inscrutable.

Buddhism / Mahayana 2524 | 
Diamond Sutra, 17, in Dwight Goddard, A Buddhist bible 

G ive ear then, for the Immortal Is found. I reveal, I set forth the Truth. As I reveal it to you, so act! And that supreme goal of the holy life, for the sake of which sons of good families go forth from home to the homeless state: this you will, in no long time, in this very life, make known to yourself, realize and attain.

Buddhism 2473 | 
Majjhima Nikaya, 26 

B ut each one has to struggle for himself, the Perfect Ones have only pointed out the way.

Buddhism 2472 | 
Khuddaka Nikaya, Dhammapada, 276 

Y et there are beings whose eyes are only a little covered with dust: they will understand the truth.

Buddhism 2455 | 
Majjhima Nikaya, 26 

A nswer: People fail to realize that the highest good is in their minds and seek it outside. As they believe that everything or every event has its own definite principle, they search for the highest good in individual things. Consequently, the mind becomes fragmentary, isolated, broken into pieces; mixed and confused, it has no definite direction. Once it is realized that the highest good is in the mind and does not depend on any search outside, then the mind will have definite direction and there will be no danger of its becoming fragmentary, isolated, broken into pieces, mixed, or confused. When there is no such danger, the mind will not be erroneously perturbed but will be tranquil. Not being erroneously perturbed but being tranquil, it will be leisurely and at ease in its daily functioning and will attain peaceful repose. Being in peaceful repose, whenever a thought arises or an event acts upon it, the mind with its innate knowledge will thoroughly sift and carefully examine whether or not the thought or event is in accord with the highest good, and thus the mind can deliberate. With deliberation, every decision will be excellent and every act will be proper, and in this way the highest good will be attained.

Confucianism / Neo Confucianism 2423 | 
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Inquiry on the Great Learning, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35 

Q uestion: Then why does the learning of the great man consist in "abiding in the highest good ?” (1)
Answer: The highest good is the ultimate principle of manifesting character and loving people. The nature endowed in us by Heaven is pure and perfect. The fact that it is intelligent, clear, and not beclouded is evidence of the emanation and revelation of the highest good. It is the original substance of the clear character which is called innate knowledge of the good. As the highest good emanates and reveals itself, we will consider right as right and wrong as wrong.

Confucianism / Neo Confucianism 2421 | 
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Inquiry on the Great Learning, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35 
(1) The text of the Great Learning.

T he Four Beginnings (of humanity, righteousness, propriety, and wisdom) are all originally present in the self. Nothing need be added from the outside.

Confucianism / Neo Confucianism 2414 | 
Complete Work of Lu Hsiang-shan (Hsiang-shan ch’uan-chi), 35:22a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33 

C ollect your spirit. Be your own master. "All things are already complete in oneself. (1) What is it that is lacking? When I should be commiserative, I am naturally commiserative. When I should be ashamed, liberal, generous, affectionate, tender, or strong and firm, I am naturally so.

Confucianism / Neo Confucianism 2412 | 
Complete Work of Lu Hsiang-shan (Hsiang-shan ch’uan-chi), 35:18a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33 

P rinciple exists in the universe without any obstruction. It is only that you sink from it, hide yourself in darkness as in the trap, and loose all sense of what is high and far beyond. It is imperative that this trap be decisively broken and the confining net be penetrated and destroyed

Confucianism / Neo Confucianism 2411 | 
Complete Work of Lu Hsiang-shan (Hsiang-shan ch’uan-chi), 35:15b-16a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33 

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