Inter -  Faiths  Dialogue



Interreligious dialogue : The Ways > Developing one's Nature

Onelittleangel > The Ways > Developing one's Nature
42  quote(s)  | Page 1 / 1





B eloved, we are God's children now; it does not yet appear what we shall
be, but we know that when he appears we shall be like him.





Christianity 4313 | 
1 John 3.2 







S ince all Dharmas are immanent in our mind there is no reason why we
should not realize intuitively the real nature of Suchness. The
Bodhisattva Sila Sutra says, "Our Essence of Mind is intrinsically pure,
and if we knew our mind and realized what our nature is, all of us would
attain Buddhahood."





Buddhism / Mahayana / Zen (Chan) 4296 | 
Sutra of Hui Neng 2 







A t whose behest does the mind think? Who bids the body live? Who makes the tongue speak? Who is that effulgent Being that directs the eye to form and color and the ear to sound?

The Self (Atman) is ear of the ear, mind of the mind, speech of speech. He is also breath of the breath, and eye of the eye. Having given up the false identification of the Self with the senses and the mind, and knowing the Self to be Brahman, the wise, on departing this life, become immortal.





Hinduism 4137 | 
Kena Upanishad 1.1-2 







I n the golden city of the heart dwells
The Lord of Love, without parts, without stain.
Know him as the radiant light of lights.

There shines not the sun, neither moon nor star,
Nor flash of lightning, nor fire lit on earth.
The Lord is the light reflected by all.
He shining, everything shines after him.





Hinduism 4136 | 
Mundaka Upanishad 2.2.10-11 







B eing inexhaustible to self-inspection () this is the integrity of the Great man.




Daoism 4023 | 
Zhuangzi, chap.24 (shool of Tchuang Tzu), trad. A.C. Graham, p.150 







B y cultivating ones nature (?), one will return to virtue (?). When virtue is perfect, one will be one with the beginning (?), one become vacuous (?), one become great.




Daoism 4022 | 
Zhuangzi, chap.22 (shool of Tchuang Tzu), trad. W.T. Chang, 1969, p.202 







H ERMES: The intellect, 0 Tat, is drawn from the very substance of God. In men, this intellect is God; and so some men are gods and their humanity is near to the Divine. When man is not guided by intellect, he falls below himself into an animal state. All men are subject to Destiny, but those in possession of the Logos, which commands the intellect from within, are not under it in the same manner as others. God's two gifts to man of intellect and the Logos have the same value as immortality. If man makes right use of these, he differs in no way from the immortals.




Christianity / Gnostics 3650 | 
Poimander, 1.12, based on translation by Yates, F., 1964, pp. 33-34 







I n order to perfect oneself, one must renew oneself day by day.




Judaism / Hassidism 2755 | 
Martin Bubers ten rungs, collected Hassidic saying, p.51 







I t is not easy to find people of sharp intelligence in the world. Even Yen Hui (Confucius' most virtuous pupil) and Ming-tao (Ch'eng Hao) dared not assume that they could fully realize the original substance of the mind as soon as they apprehended the task. How can we lightly expect this from people? People's minds are dominated by habits. If we do not teach them concretely and sincerely to devote themselves to the task of doing good and removing evil right in their innate knowledge rather than merely imagining an original substance in a vacuum, all that they do will not be genuine and they will do no more than cultivate a mind of vacuity and quietness [like that of the Buddhists and Taoists]. This defect is not a small matter and must be exposed as early as possible." On that day both Ju-chung and I attained some enlightenment.




Confucianism / Neo Confucianism 2451 | 
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 3:45b-47b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35 







A friend who was engaging in sitting in meditation attained some insight. He ran to make an inquiry of the Teacher. The Teacher said, "Formerly, when I stayed in Ch'u-chou seeing that students were mostly occupied with intellectual explanations and debate on similarities and differences, which did them no good, I therefore taught them sitting in meditation. For a time they realized the situation a little bit (they saw the true Way) and achieved some immediate results. In time, however, they gradually developed the defect of fondness of tranquillity and disgust with activity and degenerated into lifelessness like dry wood. Others purposely advocated abstruse and subtle theories to startle people. For this reason I have recently expounded only the doctrine of the extension of innate knowledge. If one's innate knowledge is clear, it will be all right either to try to obtain truth through personal realization in a quiet place or to discover it through training and polishing in the actual affairs of life. The original substance of innate knowledge is neither tranquil nor active. Recognition of this fact is the basis of learning. From the time of Ch'u-chou until now, I have tested what I said several times. The point is that the phrase 'the extension of innate knowledge' is free from any defect. Only a physician who has broken his own arm can understand the causes of human disease. (1)




Confucianism / Neo Confucianism 2447 | 
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 3:25a-b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35 
(1) Quoting the Tso chuan (Tso's Commentary), Duke Ting, 13th years.







T he Teacher said, "Our nature is the substance of the mind and Heaven is the source of our nature. To exert one's mind to the utmost is the same as fully developing one's nature. Only those who are absolutely sincere can fully develop their nature and 'know the transforming and nourishing process of Heaven and Earth (1).




Confucianism / Neo Confucianism 2434 | 
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1:8a-10a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35 
(1) the Mean, Ch. 22







T he Teacher said, "Tzu-hsia (507-420 B.C.) had strong faith in the Sage whereas Tseng Tzu (505-c.436 B.C.) turned to seek the highest good in himself. (1) It is good to have strong faith, of course, but it is not as real and concrete as seeking in oneself.




Confucianism / Neo Confucianism 2433 | 
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1:8a-10a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35 
(1) Quoting Chu Hsi, Meng Tzu chi-chu (Collected Commentaries on the Book of Mencius) ch. 3, comment on Mencius, 2A:2.







I f as we come into contact with the thing to which the will is directed, we really do the good and get rid of the evil to the utmost which is known by the innate faculty, then everything will be investigated and what is known by our innate faculty will not be deficient or obscured but will be extended to the utmost. Then the mind will be joyous in itself, happy and without regret, the functioning of the will will carry with it no self-deception, and sincerity may be said to have been attained. Therefore it is said, "When things are investigated, knowledge is extended; when knowledge is extended, the will becomes sincere; when the will is sincere, the mind is rectified; and when the mind is rectified, the personal life is cultivated."' (1)




Confucianism / Neo Confucianism 2428 | 
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) Great Learning, the text.







T he extension of knowledge is not what later scholars understand as enriching and widening knowledge. (1) It is simply extending one's innate knowledge of the good to the utmost. This innate knowledge of the good is what Mencius meant when he said, "The sense of right and wrong is common to all men." (2) The sense of right and wrong requires no deliberation to know, nor does it depend on learning to function. (3) This is why it is called innate knowledge. It is my nature endowed by Heaven, the original substance of my mind, naturally intelligent, shining, clear, and understanding.




Confucianism / Neo Confucianism 2426 | 
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) Commentary on hexagrams, no. 1, ch'ien (Heaven). Cf. Legge, trans., Yi King, p. 410. (2) Chu Hsi, Ta-hsueh chang-chu, commentary on the text. (3) Mencius, 2A: 6, 6A: 6.







M encius said, First build the nobler part of your nature and then the inferior part cannot overcome it (1). It is because people fail to build up the nobler part of their nature that it is overcome by the inferior part. In consequence they violate principle and become different from Heaven and Earth.




Confucianism / Neo Confucianism 2398 | 
Complete Work of Lu Hsiang-shan (Hsiang-shan chuan-chi), 11: 1 a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33 







M encius said, "Is there not a heart of humanity and righteousness originally existing in man?"(1) He also said, "We originally have them with us (the senses of humanity and righteousness, propriety, and wisdom) and "they are not drilled into us from outside". (2), The stupid and the unworthy do not come up to them and thus they are obscured with selfish desires and lose their original mind.




Confucianism / Neo Confucianism 2397 | 
Complete Work of Lu Hsiang-shan (Hsiang-shan chuan-chi), 1:6b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33 
(1) Mencius, 6A: 8. (2) Mencius, 6A:6.







M encius said, "The ability possessed by men without their having acquired it by learning is innate ability, and the knowledge possessed by them without deliberation is innate knowledge. (1) These are endowed in us by Heaven. "We originally have them with us," and "they are not drilled into us from outside." (2) Therefore Mencius said, "All things are already complete in oneself. There is no greater joy than to examine oneself and be sincere (or absolutely real) (3)




Confucianism / Neo Confucianism 2396 | 
Complete Work of Lu Hsiang-shan (Hsiang-shan chuan-chi), 1:3b-4a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33 
(1) Mencius, 7A: 15. (2) Mencius, 6A: 6 (3) Mencius, 7A:4.







P rinciple is endowed in me by Heaven, not drilled into me from outside. If one understands that principle is the same as master and really makes it his master, one cannot be influenced by external things or fooled by perverse doctrines.




Confucianism / Neo Confucianism 2394 | 
Complete Work of Lu Hsiang-shan (Hsiang-shan chuan-chi), 1:3a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33 







M an's strength, weakness, slowness, quickness, and talent or lack of talent are due to the one-sidedness of the material force. Heaven (Nature) is originally harmonious and not one-sided. If one cultivates this material force and returns to his original nature without being one-sided, one can then fully develop his nature and [be in harmony with] Heaven. Before man's nature is formed, good and evil are mixed. Therefore to be untiring in continuing the good which issues [from the Way] (1) is good. If all evil is removed, good will also disappear [for good and evil are relative and are necessary to reveal each other]. Therefore avoid just saying "good" but say, "That which realizes it (the Way) is the individual nature. (2)




Confucianism / Neo Confucianism 2386 | 
Chang Tsai, Cheng-meng, Ch.6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30 
(1) Changes, "Appended Remarks" pt. 1, ch. 5. Cf. Legge, p. 356. (2) Changes, "Appended Remarks" pt. 1, ch. 5. Cf. Legge, p. 356.







O ne who can fully develop his nature can also develop the nature of other people and things. He who can fulfill his destiny can also fulfill the destiny of other people and things (1), for the nature of all men and things follows the Way and the destiny of all men and things is decreed by Heaven. I form the substance of all thing without overlooking any, and all things form my substance, and I know that they do not overlook anything. Only when one fulfills his destiny can he bring himself and things into completion without violating their principle.




Confucianism / Neo Confucianism 2385 | 
Chang Tsai, Cheng-meng, Ch.6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30 







I f one knows his nature and Heaven, then [all the operations] of yin and yang and negative and positive spiritual forces are all part of my lot.




Confucianism / Neo Confucianism 2383 | 
Chang Tsai, Cheng-meng, Ch.6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30 







O nly through fully developing one's nature can one realize that he possesses nothing in life and loses nothing at death.




Confucianism / Neo Confucianism 2382 | 
Chang Tsai, Cheng-meng, Ch.6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30 







B y "sincerity resulting from enlightenment" (1) is meant to develop one's nature fully through the investigation of things to the utmost, and by "enlightenment resulting from sincerity" (2) is meant to investigate things to the utmost through fully developing one's nature.




Confucianism / Neo Confucianism 2381 | 
Chang Tsai, Cheng-meng, Ch.6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30 
(1) The Mean, ch. 21. (2) The Mean, ch. 21.







W hen the Way of Heaven [or principle] and the nature of man [or desires] function separately, there cannot be sincerity. When there is a difference between the knowledge obtained by following (the Way of) Heaven and that obtained by following (the nature of) man, there cannot be perfect enlightenment. What is meant by enlightenment resulting from sincerity is that in which there is no distinction between the Way of Heaven as being great and the nature of man as being small.




Confucianism / Neo Confucianism 2380 | 
Chang Tsai, Cheng-meng, Ch.6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30 







K nowledge gained through enlightenment which is the result of sincerity (1) is the innate knowledge (2) of one's natural character. It is not the small knowledge of what is heard or what is seen.




Confucianism / Neo Confucianism 2379 | 
Chang Tsai, Cheng-meng, Ch.6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30 
(1) Cf Mean ch.21 (2) Cf Mencius, 7B:15







H uman nature at its source is absobutely tranquil and unaffected by externality. When it is affected by contact with the external world, consciousness and knowledge emerge. Only those who fully develop their nature can unify the state of formlessness and unaffectedness, and the state of objectification and affectedness.




Confucianism / Neo Confucianism 2357 | 
Chang Tsai, Cheng-meng, Ch.1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30 







T o follow the natural principles of things, on the other hand, is to grasp their nature; to grasp their nature is to be in possession of spiritual power; and to possess spiritual power is to achieve enlightenment.




Confucianism / Neo Confucianism 2348 | 
Shao Yung, Supreme Principle Governing the World (Huang-Chi Ching Shu), 8B: 27b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 29 







W ithout sincerity, one cannot investigate principle to the utmost.
Sincerity is the controlling factor in one's nature. It is beyond space and time.
He who acts in accordance with the Principle of Nature will have the entire process of creation in his grip. When the Principle of Nature is achieved, not only his personality, but his mind also are enriched. And not only his mind but his nature and destiny are enriched. To be in accord with principle is normal, but to deviate from principle is abnormal.





Confucianism / Neo Confucianism 2346 | 
Shao Yung, Supreme Principle Governing the World (Huang-Chi Ching Shu), 8B:25a-26a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 29 







O ne who returns to his nature and adheres to it is a worthy.




Confucianism / Neo Confucianism 2320 | 
Chou Tun-yi, penetrating the Book of Changes, Ch. 3, in Wing-Tsit Chan, Chinese Philosophy, Chapter 28 
(1) Cf. Mencius, 7B:25.







S agehood is nothing but sincerity. It is the foundation of the Five Constant Virtues (humanity, righteousness, propriety, wisdom, and faithfulness) and the source of all activities. When tranquil, it is in the state of non-being, and when active, it is in the state of being. It is perfectly correct and clearly penetrating. Without sincerity, the Five Constant Virtues and all activities will be wrong. They will be depraved and obstructed. Therefore with sincerity very little effort is needed to achieve the Mean .[In itself] it is perfectly easy but it is difficult to put into practice. But with determination and firmness, there will be no difficulty. Therefore it is said, "If a man can for one day master himself and return to propriety, all under heaven will return to humanity. (1)




Confucianism / Neo Confucianism 2319 | 
Chou Tun-yi, penetrating the Book of Changes, Ch. 2, in Wing-Tsit Chan, Chinese Philosophy, Chapter 28 
(1) Analect, 12,1.







S incerity means the completion of the self, and the Way is self-directing. Sincerity is the beginning and end of things. Without sincerity there would be nothing. Therefore the superior man values sincerity. Sincerity is not only the completion of one's own self, it is that by which all things are completed. The completion of the self means humanity. The completion of all things means wisdom. These are the character of the nature, and they are the Way in which the internal and the external are united. Therefore whenever it is employed, everything done is right.




Confucianism 2169 | 
Doctrine of the Mean, Chapter 25, in Wing-Tsit Chan, Chinese Philosophy, Chapter 5. 
In no other Confucian work is the Way (Tao) given such a central position. This self-directing Way seems to be the same as the Tao in Taoism. But the difference is great. As Ch'ien Mu has pointed out, when the Taoists talk about Tao, as being natural, it means that Tao is void and empty, whereas when Confucianists talk about Tao as being natural, they describe it as sincerity. This, according to him, is a great contribution of the Doctrine of the Mean . It should also be pointed out that with Confucianists, "The Way is not far from man. Contrary to the Tao of Taoism, the Confucian Tao is strongly humanistic.







O nly those who are absolutely sincere can fully develop their nature. If they can fully develop their nature, they can then fully develop the nature of others. If they can fully develop the nature of others, they can then fully develop the nature of things. If they can fully develop the nature of things, they can then assist in the transforming and nourishing process of Heaven and Earth. If they can assist in the transforming and nourishing process of Heaven and Earth, they can thus form a trinity with Heaven and Earth.




Confucianism 2166 | 
Doctrine of the Mean, Chapter 22, in Wing-Tsit Chan, Chinese Philosophy, Chapter 5. 







W hat Heaven (T'ien, Nature) imparts to man is called human nature. To follow our nature is called the Way (Tao).




Confucianism 2163 | 
Doctrine of the Mean, Chapter 1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 5. 
In the above first chapter, Tzu-ssu (Confucius grand son, author of the Doctrine of the mean according to Chu His) relates the ideas which had been transmitted to him, as the basis of discourse. First, it shows clearly that the origin of the Way is traced to Heaven and is unchangeable, while its concrete substance is complete in ourselves and may not be departed from. Next, it speaks of the essentials of preserving, nourishing, and examining the mind. Finally, it speaks of the meritorious achievements and transforming influence of the sage and the spirit man in their highest degree. Tzu-ssu's hope was that the student should hereby return to search within himself to find these truths, so that he might remove his selfish desires aroused by external temptations, and realize in full measure the goodness which is natural to him. This is what scholar Yang meant when he said that this chapter is the quintessence of the whole work.







M encius said, "All things are already complete in oneself. There is no greater joy than to examine oneself and be sincere. When in ones conduct one vigorously exercises altruism, humanity is not far to seek, but right by him.




Confucianism 2159 | 
Book of Mencius, 7A:4, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3. 
Confucius carefully balanced the individual and society. This balance is maintained in Mencius as it has been throughout the history of Confucianism. But at many points Mencius seems to emphasize the individual, for he believes that everyone can be a sage and that integrity and will are completely his own.







M encius said, "He who exerts his mind to the utmost knows his nature. He who knows his nature knows Heaven. To preserve ones mind and to nourish one's nature is the way to serve Heaven. Not to allow any double-mindedness regardless of longevity or brevity of life but to cultivate one's person and wait for [destiny (ming: fate, Heavens decree or mandate) to take its own course] is the way to fulfill ones destiny.




Confucianism 2158 | 
Book of Mencius, 7A: 1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3. 
In ancient China there were five theories about destiny or the Mandate of Heaven. The first was fatalism: the Mandate Heaven is fixed and unchangeable. The second was moral determinism: Heaven always encourages virtue and punishes evil; therefore, man can determine his reward and punishment through moral deeds. The third was anti-fatalism, advocated by the Moist School. The fourth was naturalistic fatalism, which means that destiny is not controlled by Heaven in the sense of an anthropomorphic God but by Nature and works automatically. Lastly, there was the Confucian theory of "waiting for destiny." According to this doctrine, man should exert his utmost in moral endeavor and leave whatever is beyond our control to fate. It frankly admits that there are things beyond our control but that is no reason why one should relax in his moral endeavor. The tendency was definitely one of moralism and humanism. The Confucian theory represents the conviction of enlightened Chinese in general.







M encius said, "The great man is one who does not lose his [originally good] child's heart."




Confucianism 2154 | 
Book of Mencius, 4B: 12, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3. 







W e see that a man without the feeling of commiseration is not a man; a man without the feeling of shame and dislike is not a man; a man. Without the feeling of deference and compliance is not a man; and a man without the feeling of right and wrong is not a man. The feeling of commiseration is the beginning of humanity; the feeling of shame and dislike is the beginning of righteousness; the feeling of deference and compliance is the beginning of propriety; and the feeling of right and wrong is the beginning of wisdom. Men have these Four Beginnings just as they have their four limbs. Having these Four Beginnings, but saying that they cannot develop them is to destroy themselves.




Confucianism 2152 | 
Book of Mencius, 2A:6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3. 







M encius said, "The five kinds of grain are considered good plants, but if they are not ripe, they are worse than poor grains. So the value of humanity depends on its being brought to maturity."




Confucianism 2148 | 
Book of Mencius, 6A: 19, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3. 







K ung-tu Tzu asked, "We are all human beings. Why is it that vow men become great and others become small?" Mencius said, Those who follow the greater qualities in their nature become great and those who follow the smaller qualities in their nature become small men." "But we are all human beings. Why is it that some follow greater qualities and others follow their smaller qualities?" Mencius replied "When our senses of sight and hearing are used without thought and are thereby obscured by material things, the material things act on the material senses and lead them astray. That is all. The function of the mind is to think. If we think, we will get them (the principles of things). If we do not think, we will not get them. This is what Heaven has given to us. If we first build up the nobler part of our nature, then the inferior part cannot overcome it. It is simply this that makes a man great.




Confucianism 2146 | 
Book of Mencius, 6A:15, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3. 







N ow, some parts of the body are noble and some are ignoble; some great and some small. We must not allow the ignoble so injure the noble, or the smaller to injure the greater. Those who nourish the smaller parts will become small men. Those who nourish the greater parts will become great men.




Confucianism 2145 | 
Book of Mencius, 6A:14, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3. 







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 2140 | 
Book of Mencius, 6A:6, in Wing-Tsit Chan, Chinese Philosophy, Chapter 3. 







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





Confucianism 2132 | 
Ode no. 260, "The Teeming Multitude", in Wing-Tsit Chan, Chinese Philosophy, Chapter 1. 





Page:  1





Share this Webpage on social media








Home | ♥ Our Project ♥ ⇄ ♥ Your project ♥