Inter -  Faiths  Dialogue



Interreligious dialogue : Others > Breath

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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 y becoming attached to what is seen of the mind itself, there is an activity awakened which is perpetuated by habit energy that becomes manifest in the mind-system. From the activities of the mind-system there rises the notion of an ego-soul and its belongings; the discriminations, attachments, and notion of an ego-soul, rising simultaneously like the sun and its rays of light.




Buddhism / Mahayana 2568 | 
Ch.IV, p.300, in Dwight Goddard, A Buddhist bible 







T he assertion of philosophical views concerning the elements that make up personality and its environing world that are non-existent, assume the existence of an ego, a being, a soul, a living being, a "nourisher," or a spirit. This is an example of philosophical views that are not true. It is this combination of discrimination of imaginary marks of individuality, grouping them and giving them a name and becoming attached to them as objects, by reason of habit-energy that has been accumulating since beginningless time, that one builds up erroneous views whose only basis is false-imagination. For this reason Bodhisattvas should avoid all discussions relating to assertions and negations whose only basis is words and logic.




Buddhism / Mahayana 2544 | 
Ch.II, p.285, 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 







T o say that the mind, or the mind-objects, or the mind consciousness constitute the Ego: 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 should come to the conclusion that one's Ego arises and passes away.




Buddhism 2483 | 
Digha Nikaya, 15 







N ow, if someone should say that feeling is his Ego, he should be answered thus: There are three kinds of feeling; pleasurable, painful, and indifferent feeling. Which of these three feelings now do you consider as your Ego? At the moment namely 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 Ego, will, after the extinction of that feeling, admit that his Ego has come dissolved. And thus he will consider his Ego already in his present life as impermanent, mixed up with pleasure and pain subject to rising and passing away.




Buddhism 2482 | 
Digha Nikaya, 15 







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 







S uppose, a man, who can see, were to behold the many bubbles on the Ganges as they are driving along. And he should watch them and carefully examine them. After carefully examining them, they will appear to him as empty, unreal, and unsubstantial. In exactly the same way does the monk behold all the bodily forms, 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 as empty, void and without an Ego.




Buddhism 2460 | 
Samyutta Nikaya, 21 (6) 







T herefore, whatever there be of bodily form, of feeling, perception, mental formations or consciousness, whether one's own or external, whether 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 Ego.




Buddhism 2459 | 
Samyutta Nikaya, 21 (5) 







O ne should understand according to reality and true wisdom: This does not belong to me; this am I not; this is not my Ego.




Buddhism 2458 | 
Majjhima Nikaya, 28 







T here is evidence of activity (of the self?) but we do not see its physical form. It has reality but no physical form. (1) The hundred bones, the aim external cavities and the six internal organs are all complete in the body. Which part shall I love best? Would you say to love them all? But there is bound to be some preference. Do they all serve as servants of someone else? Since servants cannot govern themselves, do they serve as master and servant by turn? Surely there must be a true ruler who controls them! (2)




Daoism 2217 | 
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 
(1) We are not sure whether these descriptions refer to the emotions, the True Lord, or the Way (Tao). In ch. 6 of the Chuang TZU, NHCC, 3: 10a (Giles, trans., Chuang Tzu, 1961 ed., P. 76) it says that "Tao has reality and evidence but no action or physical form." See Fung, trans., Chuang Tzu, p. 117. (2) Some commentators turned this into a question. There is no justification for doing so. But whether this "true ruler" is the True Lord mentioned above or self is not clear.







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 2131 | 
Majjhima Nikaya, 148 





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