Inter -  Faiths  Dialogue



Interreligious dialogue : The Absolute > The Self

Onelittleangel > The Absolute > The Self
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T hat which is the finest essence--this whole world has that as its Self.
That is Reality. That is the Self. That art thou.





Hinduism 4311 | 
Chandogya Upanishad 6.8.7 







B right but hidden, the Self dwells in the heart.
Everything that moves, breathes, opens, and closes
Lives in the Self. He is the source of love
And may be known through love but not through thought.
He is the goal of life. Attain this goal!

The shining Self dwells hidden in the heart.
Everything in the cosmos, great and small,
Lives in the Self. He is the source of life,
Truth beyond the transience of this world.
He is the goal of life. Attain this goal!





Hinduism 4188 | 
Mundaka Upanishad 2.2.1-2 







I n what does the Infinite rest?"
"In its own glory--nay, not even in that. In the world it is said
that cows and horses, elephants and gold, slaves, wives, fields, and houses
are man's glory--but these are poor and finite things.
How shall the Infinite rest anywhere but in itself?
"The infinite is below, above, behind, before, to the right, to the
left. I am all this. This Infinite is the Self. The Self is below, above,
behind, before, to the right, to the left. I am all this. One who knows,
meditates upon, and realizes the truth of the Self--such a one delights in
the Self, rejoices in the Self. He becomes master of himself, master of
all worlds. Slaves are they who know not this truth."





Hinduism 4118 | 
Chandogya Upanishad 7.23-25 







T he Self is one. Ever still, the Self is
Swifter than thought, swifter than the senses.
Though motionless, he outruns all pursuit.
Without the Self, never could life exist.

The Self seems to move, but is ever still.
He seems far away, but is ever near.
He is within all, and he transcends all.

The Self is everywhere. Bright is the Self,
Indivisible, untouched by sin, wise,
Immanent and transcendent. He it is
Who holds the cosmos together.





Hinduism 4117 | 
Isha Upanishad 4-8 







T he eye cannot see it; the mind cannot grasp it.
The deathless Self has neither caste nor race,
Neither eyes nor ears nor hands nor feet.
Sages say this Self is infinite in the great
And in the small, everlasting and changeless,
The source of life.





Hinduism 4109 | 
Mundaka Upanishad 1.1.6 







H e who looks inwardly at the self revels in the self;
He who revels in the self looks inwardly at the self





Hinduism 4088 | 
Acharanga Sutra, 2.173 







T he door of the Truth is covered by a golden
disc. Open it, O Nourisher!
Remove it so that I who have been worshipping
the Truth may behold It.

O Nourisher, lone Traveler of the sky! Controller!
O Sun, offspring of Prajapati! Gather Your rays;
withdraw Your light. I would see, through Your grace,
that form of Yours which is the fairest.
He, that Person who dwells there--is I myself!





Hinduism 4087 | 
Isha Upanishad 15-16 







Y ou are everything, earth, water, fire, air, and space,
the subtle world, the Nature-of-All (pradhana),
and the Person (pums) who stands forever aloof.

0 Self of all beings!
From the Creator (Brahma) to the blade of grass
all is your body, visible and invisible,
divided by space and time.

We worship you as Brahma, the Immense Being, the first shape,
who sprang from the lotus of your navel to create the worlds.

We, the gods, worship you in our selves,
we, the King of Heaven, the Sun, the Lord of Tears,
the Indweller, the twin gods of agriculture,
the Lord of Wind, the Offering, who all are your shapes
while you are our Selves.

We worship you in your demonic shapes, deceitful and stupid,
wild in their passions, suspicious of wisdom.

We worship you in the genii, the yakshas,
with their narrow-minds obdurate to knowledge,
their blunt faculties covetous of the objects of words.

0 Supreme Man! We bow to your fearful evil shapes
which wander at night, cruel and deceitful

0 Giver-of-Rewards (Jundardana)!
We worship you as the Eternal Law
whence virtuous men, who dwell in the heaven,
obtain the blissful fruit of their just deeds.
We bow to the Realized (Siddhas) who are your shapes of joy;
free from contacts, they enter and move within all things.

0 Remover-of-Sorrow (Hari)! We bow to you the serpent shapes,
lustful and cruel, whose forked tongues know no mercy.

0 Pervaderl We worship you as knowledge
in the peaceful form of the seers,
faultless, free from sin.

0 Dweller in the lotus of the Heart! We bow to you
as the self of Time which, at the end of the ages,
infallibly devours all beings.

We worship you as the Lord of Tears,
who dances at the time of destruction,
having devoured gods and men alike.

0 Giver of Rewardsl We worship your human shape
bound by the twenty-eight incapacities (badha),
ruled by the powers of darkness.

We bow to you as vegetal life (mukhya rupa),
by which the world subsists and which-six in kind,
trees, [creepers, bashes, platits, herbs and bamboo]
supports the sacrifcial rites.

0 Universal Self! We bow to you under that elemental shape
from which beasts and tnen have sprung,
gods and living beings, ether and the elements,
sound and all the qualities.

0 Transcendent Self! We bow to you as the Cause of causes,
the Principal shape beyond compare,
beyond Nature (pradhana) and Intellect.

0 All-powerful (Bhagavan)! We bow to your shape
which the seers alone perceive and in which is found
no white nor other colour, no length nor other diniension,
no density nor other quality.

Purer than purity it stands
beyond the sphere of quality.

We bow to you, the birthless, the indestructible,
outside whom there is but nothingness.

You are the ever-present within all things,
as the intrinsic principle of all.

We bow to you, resplendent Indweller (Vasudeva)! the seed of all
that is!
You stand changeless, unsullied.

The Supreme stage is your core, the Universe your shape.
You are the unborn, Eternal.





Hinduism 3912 | 
3, 17,14-34, Translation by Alain Danielou, in his Hindu Polytheism (New York: Bollingen Series LXXIII, 1964).PP. 367-8 







I , and "mine" that is ignorance. By discriminating, you will realize that what you call "I" is really nothing but Atman [the Self].




Hinduism 3892 | 
Nikhilananda, 1942; p. 208 







B e done with self and worship Hari; cast off worldly desire in mind and body.
Cherish goodwill towards every living creature; this, says Dadu, is the sum of religion.
He is the true saint who bears enmity to none;
There is but one Spirit, and he has no enemy.
I have made diligent quest: truly, there is no second.
In every man is the one Spirit, whether he be Hindu or Muslim.
Both brethren have alike hands and feet, both have ears;
Both brethren have eyes, be they Hindus or Muslims.
When you look in the mirror of ignorance, there appears to be two;
When error is dispelled and ignorance vanishes, there is no other?
To whom then will you bear enmity, when there is no other?
He from whose Being all sprang, the same One dwells in all.
In every man is the one Spirit; hold Him therefore in reverent respect.
Recognize that Spirit in yourself and others; it is the manifestation of the Lord.
Why give pain to any when the indwelling Rama is in every man?
0 revered Self, give peace and contentment; For there is none but Thee in all the three worlds.
When the soul perceives the Self, then are all souls brethren;
Give your heart to Him who is the Creator of all.
When a dog wanders into a palace of mirrors, it sees its own reflection everywhere, and begins barking.
See how the One has likewise become many, and angrily seeks to destroy itself.
All souls are brother-souls, the offspring of one Womb;
Consider this truth! Who, then, is the other, 0 foolish man?
All came in one likeness; it was the Lord who sent them;
They have all taken different names, and thus become separate.
Worship the divine Self, and bear hatred toward none;
In this worship you will find peace, in hatred only sorrow





Others Beliefs 3861 | 
Psalm 7, Pad 151; Orr, 1947, pp. 191-192 







W hatever form appears, appears because of Him. There is nothing else here but the Self. It is the gold itself which shines in the form of a necklace or a coin; they are made of nothing but gold. In the current of the river or in the waves of the sea, there is nothing but water. Similarly, in the universe, there is nothing which exists or is brought into existence other than the Self. Though it may be smelled, or touched, or seen, there is nothing else in camphor but camphor. Likewise, no matter how He experiences Himself, the Self is all that is. Whether appearing as the seen, or perceiving as the seer, nothing else exists besides the Self.




Hinduism 3804 | 
The union of Shiva and Shakti, Amritanubhav, Abhayananda, 1989; pp 193,194 







T he Avadhut lives alone in an empty hut;
With a pure, even mind, he is always content.
He moves about, naked and free,
Aware that all this is only the Self.

Where neither the third state (deep sleep) nor the fourth state (samadhi) exists,
Where everything is experienced as the Self alone,
Where neither righteousness nor unrighteousness exists,
Could bondage or liberation be living there?

In that state (samadhi) where one knows nothing at all,
This versified knowledge doesn't even exist.
So, now, while I'm in the state of samarasa,
I, the Avadhut, have spoken of the Truth.





Hinduism 3737 | 
#73 to 75, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992 







I f I've never been bound,
I can never be liberated.
How could you think that the Self
Is restricted to formlessness or imprisoned by form.





Hinduism 3729 | 
#52, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992 







I t's neither neuter, nor masculine, nor feminine.
It possesses neither intellect nor the power of thought.
How, then, can you imagine that the Self
Is either blissful or not blissful?

The practice of yoga will not lead you to purity;
Silencing the mind will not lead you to purity;
The Guru's instructions will not lead you to purity.
That purity is your Essence; It's your very own Consciousness.

Neither the gross body, consisting of five elements,
Nor the subtle body, exists;
Everything is the Self alone.
How, then, could the fourth state (samadhi) or the other
three states (waking, dreaming, deep sleep) exist?

I am not bound, nor am I liberated;
I'm Brahman, and nothing else.
I'm not the doer, nor am I the enjoyer;
I do not pervade anything, nor am I pervaded.





Hinduism 3728 | 
#47to50, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992 







E verywhere, always, and in everything,
Know this: the Self alone exists.
Everything, both the Void and the manifested world,
Is nothing but my Self; of this I am certain.





Hinduism 3721 | 
#33, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992 







I do not know Shiva; how can I speak of Him?
I do not know Shiva; how can I worship Him?
I , myself, am Shiva, the primal Essence of everything;
My nature, like the sky, remains ever the same.

I am the Essence, the all-pervading Essence;
I have no form of -my own.
I'm beyond the division of subject and object;
How could I possibly be an object to myself?

There's no such thing as an infinite form;
The infinite Reality has no form of Its own.
The one Self, the supreme Reality,
Neither creates, nor sustains, nor destroys anything.





Hinduism 3719 | 
#27to29, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992 







T he Self is the identity of everyone;
You are everything, the unbroken Whole.
The thinker and the thought do not even exist!
0 mind, how can you go on thinking so shamelessly!





Hinduism 3718 | 
#26, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992 







T here's no such thing as union or separation
For me or for you.
There -is no me, no you, no manifold world;
All is the Self, and the Self alone.





Hinduism 3714 | 
#15, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992 







Y ou, also, are the One! Why don't you understand?
You're the unchanging Self, the same within everyone.
You're truly illimitable; you'. the all-pervading Light.
For you, how can there be any distinction between the day and the night?

Understand that the Self is continuous Being,
The One within all, without any division.
The "I" is both the subject and the supreme object of meditation;
How can you see two in That which is one?

Neither birth -nor death pertain to you;
You have never been a body.
It is well known that "All is Brahman";
The scriptures have stated this in various ways.





Hinduism 3713 | 
#11 to 13, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992 







I 'm One; I'm all of this!
Yet I'm undifferentiated, beyond all forms.
How, then, do I regard the Self?
As both the Unmanifest and the manifest world.





Hinduism 3712 | 
#10, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992 







T he mind is formless like the sky,
Yet it wears a million faces.
It appears as images of the past, or as worldly forms;
But it is not the supreme Self.





Hinduism 3711 | 
#9, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992 







T hat one God who shines within everything,
Who is formless like the cloudless sky,
Is the pure, stainless, Self of all,
Without any doubt, that is who I am.

I'm the infinite and immutable One;
I'm pure Consciousness, without any form.
I don't know how, or to whom,
Joy and sorrow appear in this world.

I have no mental karma, either good or bad;
I have no physical karma, either good or bad;
I have no verbal karma, either good or bad.
I'm beyond the senses;
I'm the pure nectar of the knowledge of the Self.





Hinduism 3710 | 
#6 to 8, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992 







W hat, then, is the heart of the highest truth,
The core of knowledge, the wisdom supreme?
It is, "I am the Self, the formless One;
By my very nature, I am pervading all."





Hinduism 3709 | 
#5, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992 







T ruly, all this universe is only my Self;
It is neither divided nor undivided.
How can I even assert that it exists?
I can only view it with wonder and awe.





Hinduism 3708 | 
#4, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992 







A ll that exists in this world of forms
Is nothing but the Self, and the Self alone.





Hinduism 3706 | 
#2, Reprinted from Abhayananda, S., Dattatreya: The Song Of The Avadhut, Olympia, Wash., Atma Books, 1992 







T he entire universe is truly the Self. There exists nothing at all other than the Self. The enlightened person sees everything in the world as his own Self, just as one views earthenware jars and pots as nothing but clay.




Hinduism 3696 | 
Atma Bodha: 48 







T he soul acts, to be sure, but the activity of the soul is not independent. It acts itself, but the Lord causes it to act.
Moreover, the Lord in causing it to act now has regard to its former efforts, and He also caused it to act in a former existence, having regard to its efforts previous to that existence.





Hinduism 3694 | 
Commentaries on The Vedanta Sutras; Vol. II, 2:3:42; Thibaut, 1962, p. 61 







B ecause all selves are essentially non-different, and their apparent difference is due to nescience only, the individual soul, after having dispelled nescience by true knowledge, passes into unity with the supreme Self.




Hinduism 3693 | 
Commentaries on The Vedanta Sutras; Thibaut, 1962, Vol. 11, p. 173 







T he Self is the witness, beyond all attributes, beyond action. It can be directly realized as pure Consciousness and infinite bliss. Its appearance as an individual soul is caused by the delusion of our understanding, and has no reality. By -its very nature, this appearance is unreal. When our delusion has been removed, it ceases to exist.




Hinduism 3692 | 
Vivekachudamani; Prahhavananda, 1947; p. 76 







T he Self never undergoes change; the intellect never possesses consciousness. But when one sees all this world, he is deluded into thinking, "I am the seer, I am the knower." Mistaking one's Self for the individual entity, one is overcome with fear. If one knows oneself not as the individual but as the supreme Self, one becomes free from fear.




Hinduism 3691 | 
Atma Bodha: 26-27 







I n this world there are two orders of being: the perishable, separate creature and the changeless spirit. But beyond these there is another, the supreme Self, the eternal Lord, who enters into the entire cosmos and supports it from within.

I am that supreme Self, praised by the scriptures as beyond the changing and the changeless. Those who see in me that supreme Self see truly. They have found the source of all wisdom, … and they worship me with all their heart.





Hinduism 3230 | 
BG 15:16-19, p. 186, The Bhagavad Gita. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1985. 







I n the secret cave of the heart, two are seated by life's fountain.
The separate ego drinks of the sweet and bitter stuff,
Liking the sweet, disliking the bitter,
While the supreme Self drinks sweet and bitter
Neither liking this nor disliking that.
The ego gropes in darkness, while the Self lives in light.





Hinduism 3217 | 
Katha Up. Part 1, 3:1, p. 88 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 







L ike two golden birds perched on the selfsame tree, intimate friends, the ego and the Self dwell in the same body. The former eats the sweet and sour fruits of the tree of life while the latter looks on in detachment. As long as we think we are the ego, we feel attached and fall into sorrow. But realize that you are the Self, the Lord of life, and you will be freed from sorrow. When you realize that you are the Self, supreme source of light, supreme source of love, you transcend the duality of life and enter into the unitive state.




Hinduism 3213 | 
Mundada Up. 3:1-3, p. 115; also compare Shvetashvatara Up. 4:6, p. 225 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 







T here are two selves, the separate ego and the indivisible Atman. When one rises above I and me and mine, the Atman is revealed as one's real Self.




Hinduism 3212 | 
Katha Up. Part 2, 3:13, p. 97 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 







B right but hidden, the Self dwells in the heart. Everything that moves, breathes, opens, and closes lives in the Self. He is the source of love and may be known through love but not through thought. He is the goal of life. Attain this goal!




Hinduism 3211 | 
Mundaka Up. Part 2, 2:1, p. 113 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 







D welling in every heart,
the Self is the Lord of all,
the seer of all,
the source and goal of all.
The Self is not outer awareness,
It is not inner awareness,
Nor is it the suspension of awareness.
It is not knowing,
It is not unknowing,
Nor is it knowingness itself
It cannot be seen nor grasped,
It cannot be contained.
It is beyond all expression and beyond
all thought.
It is indefinable.

The only way to know it is to become it.

It is the final resting place of all activity,
silent and unchanging,
the Supreme Good,
One without a second.
It is the Supreme Self
It, above all else, should be known.





Hinduism 3009 | 
Mandukya Upanishad 







T he self is not bad in itself. Never blame your self. Part of the work of Sufism is to change the state of your self. The lowest state is that of being completely dominated by your wants and desires. The next state is to struggle with yourself, to seek to act according to reason and higher ideals and to criticize yourself when you fail. A much higher state is to be satisfied with whatever God provides for you, whether it means comfort or discomfort, fulfillment of physical needs or not.




Islam / Sufism 2858 | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.20 







T he Self, in the very depths of consciousness.
Realize him through truth and meditation.
The Self is hidden in the hearts of all,
As butter lies hidden in cream. Realize
The Self in the depths of meditation -
The Lord of Love, supreme Reality,
Who is the goal of all knowledge.





Hinduism 2640 | 
Shvetashvatara Upanishad, translated by Eknath Easwaran, 1987; Nilgiri Press, Tomales, California 







P lease, Father, tell me more about this Self."

"Yes, dear one, I will," Uddalaka said.
"Place this salt in water and bring it here Tomorrow morning."
The boy did. "Where is that salt?" his father asked.

“I do not see it."

"Sip here. How does it taste”

"Salty, Father."

"And here? And there?"

“I taste salt everywhere."

“It is everywhere, though we sec it not.
Just sol dear one, the Self is everywhere,
Within all things, although we see him not.
There is nothing that does not come from him.
Of everything he is the inmost Self.
He is the truth; he is the Self supreme.
You are that, Shvetaketu; you are that."





Hinduism 2636 | 
Chandogya Upanishad, translated by Eknath Easwaran, 1987; Nilgiri Press, Tomales, California 







T he Self is everywhere. Bright is the Self,
Indivisible, untouched by sin, wise,
Immanent and transcendent.
He it is Who holds the cosmos together.





Hinduism 2634 | 
Isha Upanishad, translated by Eknath Easwaran, 1987; Nilgiri Press, Tomales, California 







T hose who deny the Self are born again
Blind to the Self, enveloped in darkness,
Utterly devoid of love for the Lord.

The Self is one. Ever still, the Self is
Swifter than thought, swifter than the senses.
Though motionless, he outruns all pursuit.
Without the Self, never could life exist.

The Self seems to move, but is ever still.
He seems far away, but is ever near.
He is within all, and he transcends all.





Hinduism 2632 | 
Isha Upanishad, translated by Eknath Easwaran, 1987; Nilgiri Press, Tomales, California 







T he doctrine of the Tathagata-womb is disclosed in order to awaken philosophers from their clinging to the notion of a Divine Atman as transcendental personality, so that their minds that have become attached to the imaginary notion of "soul" as being something self-existent, may be quickly awakened to a state of perfect enlightenment. All such notions as causation, succession, atoms, primary elements, that make up personality, personal soul, Supreme Spirit, Sovereign God, Creator, are all figments of the imagination and manifestations of mind. No, Mahamati, the Tathagata's doctrine of the Womb of Tathagatahood is not the same as the philosopher's Atman.




Buddhism / Mahayana 2584 | 
Ch.IV, p.314, in Dwight Goddard, A Buddhist bible 







B esides, Subhuti, I recall that during my five hundred previous lives, I had used life after life to practice patience and to look upon my life humbly as though it was some saintly being called upon to suffer humility. Even then my mind was free from any such arbitrary conceptions of phenomena as my own self, other selves, living beings, and a universal self.




Buddhism / Mahayana 2522 | 
Diamond Sutra, 14B, in Dwight Goddard, A Buddhist bible 







B ecause should there exist in the minds of Bodhisatva-Mahasattvas such arbitrary conceptions of phenomena as the existence of one's own ego-selfness, the ego-selfness of all other, self-ness as divided into an infinite number of living and dying beings, or selfness as unified into one Universal Self existing eternally, they would be unworthy to be called Bodhisattva-Mahasattvas.




Buddhism / Mahayana 2515 | 
Diamond Sutra, 3, in Dwight Goddard, A Buddhist bible 







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




Buddhism 2476 | 
Majjhima Nikaya, 22 







A nd that which is transient, is subject to suffering; and of that which is transient and subject to suffering and change, one cannot rightly say: `This belongs to me; this am I; this is my Self'.
Therefore, whatever there be of corporeality, of feeling, perception, mental formations, or consciousness, whether past, present or future, one's own or external, gross or subtle, lofty or low, far or near, one should understand according to reality and true wisdom: `This does not belong to me; this am I not; this is not my Self'.





Buddhism 2367 | 
Samyutta Nikaya, XXII, 59 







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 2130 | 
Digha Nikaya, 15 







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 2127 | 
Majjhima Nikaya, 22 





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