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Interreligious dialogue : The Ways > Know yourself

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V eiled by ignorance,
The minds of man and Buddha
Appear to be different;
Yet in the realm of Mind Essence
They are both of one taste.
Sometimes they will meet each other
In the great Dharmadhatu.

F or him who... knows his own mind and sees intuitively his own nature, he is a Hero, a Teacher of gods and men, a Buddha.

Buddhism / Mahayana / Zen (Chan) 4190 | 
Sutra of Hui Neng 1 

S maller than the smallest, greater than the greatest, this Self forever dwells within the hearts of all. When a man is free from desire, his mind and senses purified, he beholds the glory of the Self and is without sorrow.

Though seated, he travels far; though at rest, he moves all things. Who but the purest of the pure can realize this Effulgent Being, who is joy and who is beyond joy.

Formless is he, though inhabiting form. In the midst of the fleeting he abides forever. All-pervading and supreme is the Self. The wise man, knowing him in his true nature, transcends all grief.

Hinduism 4186 | 
Katha Upanishad 1.2.20-22 

B rahman shines forth, vast, self-luminous, inconceivable, subtler than the subtle. He is far beyond what is far, and yet here very near at hand. Verily, He is seen here, dwelling in the cave of the heart of conscious beings.

Hinduism 4132 | 
Mundaka Upanishad 3.1.7 

T he Master said, "Is Goodness indeed so far away? If we really wanted Goodness, we should find that it was at our very side."

Confucianism 4131 | 
Analects 7.29 

T hose who know men are merely clever; there are less than those who know themselves and surpass cleverness

Daoism 4024 | 
commentary on the Tao Te King, 33.1, trad. P.J. Lin, 1977, p.60 

C urb your appetite and you will more
easily curb every inclination of the flesh.

Christianity 3993 | 
Imitation of Christ. Page no 17 of pdf version from catholic encyclopedia site.  

Y our Lord lives within you; what do you search for outside?
Kabir says: Listen, 0 brother, the Lord who has ravished my eyes, has united Himself with me.

Others Beliefs / Litterature 3854 | 
Bijak, Shastri, 1941;p.46 

W hat , more do you want, 0 soul! And what else do you search for outside, when within yourself you possess your riches, delights, satisfactions, fullness, and kingdom -your Beloved whom you desire and seek? Be joyful and gladdened in your interior recollection with Him, for you have Him so close to you. Desire Him there, adore Him there. Do not go in pursuit of Him outside yourself. You will only become distracted and wearied thereby, and you shall not find Him, nor enjoy Him more securely, nor sooner, nor more intimately than by seeking Him within you.

Christianity / Catholicism 3848 | 
Spiritual Canticle, I.8; Kavanaugh & Rodriguez, 1973; p. 419 

I f men knew themselves, they would know God; and if they really knew God, they would be satisfied with Him and would think of Him alone.

Islam / Sufism 3787 | 
in Landau, 1959; p. 79 

T herefore, know your self, who you are, what is your identity. ... Consider well in what way you are Haqq, and in what way Khalq, as being separate, other.

He who knows himself knows his Lord; ... indeed, He is his very identity and reality.

Islam / Sufism 3785 | 
in Austin, 1980; pp. 126, 153 

T hose who testify to the truth of the nature of the Self, Have found it by reflecting within themselves.

Buddhism / Mahayana / Zen (Chan) 3752 | 
in Suzuki, 1961, p. 336 

W ithdraw into yourself and look. And if you do not find yourself beautiful yet, act as does the creator of a statue that is to be made beautiful; he cuts away here, he smoothes there, he makes this line lighter, this other purer, until a lovely face has grown upon his work. So do you also; cut away all that is excessive, straighten all that is crooked, bring light to all that is in shadow; labor to make all one glow of beauty and never cease chiseling your statue until there shall shine out on you from it the godlike splendor of virtue, until you shall see the perfect goodness established in the stainless shrine.

Philosophy / Néoplatonism 3665 | 
Enneads, 1:9; in Porphyry, Life Of Plotinus, Turnbull, 1936; p. 49 

H e that has the strength, let him arise and withdraw into himself, foregoing all that is known by the eyes, turning away forever from the material beauty that once made his joy.

Philosophy / Néoplatonism 3658 | 
Enneads, 1:8; in Porphyry, Life Of Plotinus, Turnbull, 1936; p. 48 

Y ou could not in your travels find the source or destination of the soul, so deeply hidden is the Logos.
[But] I searched for It [and found It] within myself.
That hidden Unity is beyond what is visible.
All men have this capacity of knowing themselves, [for] the soul has the Logos within it, which can be known when the soul is evolved.
What is within us remains the same eternally;
It is the same in life and death, waking and sleeping, youth and old age; for, It has become this world, and the world must return to It.

Philosophy 3627 | 
Adapted from fragments of Heraclitus found in Freeman, K., 1962; pp. 24-34. Fragment nbr. 45, 101, 54, 116, 115,88 

T he wise, having searched deep within their own hearts, Have perceived the bond (bandha) between the Real (sat) and the unreal (asat).

Hinduism 3582 | 

T o find a buddha all you have to do is see your nature. Your nature is the buddha.

Buddhism / Mahayana / Zen (Chan) 3543 | 
The Zen Teaching of Bodhidharma. Trans. Red Pine. New York: North Point Press, 1987, pp. 13-15 

A humble knowledge of ourselves is a surer way to God than is the search for depth of learning.

Christianity 3498 | 
The Imitation of Christ. Trans. Richard Whitford, moderenized by Harold C. Gardiner. New York: Doubleday, 1955, p. 35 

Q uestioner: How can we know ourselves? K. Answers: …Through self knowledge you begin to find out what is God, what is truth, what is that state which is timeless. Your teacher may pass on to you the knowledge which he received from his teacher, and you may do well in your examinations, get a degree and all the rest of it; but, without knowing yourself as you know your own face in the mirror, all other knowledge has very little meaning. Learned people who don't know themselves are really unintelligent; they don't know what thinking is, what life is. That is why it is important for the educator to be educated in the true sense of the word, which means that he must know the workings of his own mind and heart, see himself exactly as he is in the mirror of relationship. Self-knowledge is the beginning of wisdom. In self-knowledge is the whole universe; it embraces all the struggles of humanity.

Hinduism 3487 | 
Think on these Things 

T he door by which we can enter this castle is prayer. It is absurd to think that we can enter Heaven without first entering our own souls -- without getting to know ourselves, and reflecting upon the wretchedness of our nature and what we owe to God, and continually imploring His mercy.

Christianity / Catholicism 3471 | 
Interior Castle. Trans. E. Allison Peers. New York: Bantam Doubleday Dell Publishing Group, Inc., 1990, p. 53, Second Mansions, Chapter 1, paragraph 12 

W ho knows his soul knows his Lord.

Islam / Sufism 3304 | 
Signs of the Unseen: The Discourses of Jalaluddin Rumi, p. 59, Trans. W.M. Thackston, Jr. Putney, Vermont: Threshold Books, 1994 

I have lived on the lip of insanity, wanting to know reasons, knocking on a door. It opens. I've been knocking from the inside!

Islam / Sufism 3301 | 
The Essential Rumi, p. 281, Trans. Coleman Barks with John Moyne. New York: HarperCollins Publishers, 1995 

T here is a force within that gives you life-
Seek that.
In your body there lies a priceless jewel-
Seek that. Wandering Sufi,
If you are in search of the greatest treasure,
don't look outside,
look inside, and seek That.

Islam / Sufism 3051 | 
Star, Jonathan, and Shiva, Shahram, trans. A Garden Beyond Paradise. New York: Bantam Books, 1992 

R emember that the Hidden Power within us pulls the strings; there is the guiding force, there is the life, there, one might say, is the man himself Never think of yourself as a mere body with its various appendages; the body is like the ax of a carpenter: dare we think that the ax is the carpenter himself? Without this Inner Cause, which dictates both action and inaction, the body is of no more use than the weaver's shuttle without a weaver, the writer's pen without a writer, or the coachman's whip without a horse and carriage.

Honor the highest thing in the Universe; it is the power on which all things depend; it is the light by which all of life is guided. Honor the highest within yourself; for it, too, is the power on which all things depend, and the light by which all life is guided.

Dig within. Within is the well-spring of Good; and it is always ready to bubble up, if you just dig.

Philosophy / Stoicism 3041 | 
Book 10:38, Book 5:2 1, and Book 7:59. 

I f you would free yourself from the sufferings of birth and death, you must learn the direct way to become a Buddha. This way is no other than the realization of your own Mind … If you want to realize your own Mind, you must first of all look into the source from which thoughts flow. Sleeping and working, standing and sitting, profoundly ask yourself, 'What is my own Mind," with an intense yearning to resolve this question. This searching of one's own Mind leads ultimately to enlightenment.

Buddhism / Mahayana / Zen (Chan) 3019 | 
Kapleau, Philip. The Three Pillars of Zen. Boston: Beacon Press, 1965, PP. 160-161, 164, 169. 

W e must always be in a state of preparation. Preparation is the art of staying awake. If you are awake, then one day you may see into the real world. You cannot expect to come into that world if you walk around like a sleepwalker in a dream. You cannot wake up by reading books that tell you you are asleep. You may not even wake up just because a teacher tells you that you are asleep. You can only wake up if you want to, and so begin to work on yourself to cut away all the rubbish in order to come upon the nature of who and what you are.

Islam / Sufism 3001 | 
Reshad Field, Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.154 

Y ou ought to know yourself as you really are, so that you may understand of what nature you are, from where you have come to this world, for what purpose you were created, and in what your happiness and misery consist. For within you are combined the qualities of the animals and the wild beasts and also the qualities of the angels, but the spirit is your real essence, and all beside it is, in fact, foreign to you.
Strive for knowledge of your origin, so that you may know how to attain to the Divine Presence and the contemplation of the Divine Majesty and Beauty.

Islam / Sufism 2957 | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.247 

G uard your heart from heedlessness, protect your lower self from desires, guard your intellect from ignorance, and you will be admitted into the company of the vigilant. It is a duty for everyone to seek knowledge; that is, knowledge of yourself.

Islam 2907 | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.84 

A li asked the Prophet, "What action can I take that is not totally lost and worthless?"
The Prophet answered, "Seek truth. You will find it in yourself, therefore, know yourself.

Islam / Sufism 2905 | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.84 

I f your leaders say to you,
"Look, the kingdom is in the sky,"
then the birds of the sky will precede you.
If they say to you,
“It is in the sea,”
then the fish will precede you.

Rather, the kingdom is inside of you, and it is outside of you.

When you come to know yourselves, then you will become known, and you will realize that it is you who are the sons of the living Father.

But if you will not know yourselves, you dwell in poverty, and it is you who are that poverty.

Christianity 2725 | 
Logion 3, Gospel of Thomas, adapted from translations of the Gospel of Thomas by Anthony Duncan in Jesus: Essential Reading (Crucible Press, 1986). 

E ven the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.

Christianity 2720 | 
John 14:15-21,25-27 (AV), taken from the 1611 King James Version of the Bible 

G ood and learned friends, when I was at Priest Hung-jen's place, I understood immediately as soon as I heard him, and suddenly realized the original nature of True Thusness. For this reason I propagate this doctrine so that it will prevail among later generations and seekers of the Way will be able to achieve perfect wisdom through sudden enlightenment, each to see his own mind, and to become suddenly enlightened through his own original nature. If they are not able to enlighten themselves, they should seek good and learned friends of high standing to show them the way to see their nature.

Buddhism / Mahayana / Zen (Chan) 2314 | 
Hui-neng, in the “Plateform scripture” (liu-tsu t’an-ching), in Wing-Tsit Chan, Chinese Philosophy, Chapter 26, 31 

W hy not seek in one's own mind the sudden realization of the original nature of True Thusness? The P'u-sa chieh ching says, 'We are originally pure in our self-nature. If we understand our minds and see our nature, we shall achieve Buddhahood ourselves. [And the Wei-mo-chieh (so-shua) ching says] 'Immediately we become completely clear and recover our original mind’.

Buddhism / Mahayana / Zen (Chan) 2313 | 
Hui-neng, in the “Plateform scripture” (liu-tsu t’an-ching), in Wing-Tsit Chan, Chinese Philosophy, Chapter 26, 30 

G ood and learned friends, you must all go through the experience yourselves and receive the discipline that frees you from the attachment to differentiated characters. Follow me at the same time and repeat my slogans. They will enable you, good and learned friends, to see that the Three Bodies (1) of the Buddha are within you: 'We take refuge in the pure Law-body of the Buddha with our own physical bodies. We take refuge in the Myriad Transformation-body with our own physical bodies. We take refuge in the Perfect Reward-body with our own physical bodies.' The physical body is like an inn and cannot be spoken of as a refuge. It has always been the case that the Three Bodies lie in one's own nature. Everyone has them, yet because they are deluded they do not see, and they seek the Three [Bodies] of the Tathagata (Thus-come Buddha) externally, without realizing that the Three Bodies are inherent in one's own physical body. Good and learned friends, listen to your good friend. If you, good and learned friends, now see in your own physical bodies the self-nature that involved the Three Bodies of the Buddha. These Three Bodies will arise from your nature.

Buddhism / Mahayana / Zen (Chan) 2309 | 
Hui-neng, in the “Plateform scripture” (liu-tsu t’an-ching), in Wing-Tsit Chan, Chinese Philosophy, Chapter 26, 20 
The doctrine of "becoming a Buddha in this very body" is a far cry from the original Indian idea that the body is a hindrance to freedom. One cannot help recalling that the Confucianists have always regarded the body as a gift from parents and as such it is a sacred trust and therefore to be well taken care of, and that for centuries the Taoists religion had tried in many ways, including medicine, diets, exercise, sex technique, and breath control, to make the body suitable for everlasting life on earth. These are some of the roots that make Zen essentially Chinese.

T he Wei-mochieh [so-shuo] ching says, 'Immediately we become completely clear and recover our original mind. The P'u-sa chieh ching (Scripture of Disciplines for Bodhisattvahood) says, 'We are originally pure in our self-nature. (1) Good and learned friends, realize that your self-nature is naturally pure. Cultivate and achieve for yourselves the Law-body of your self-nature. Follow the Way of the Buddha yourselves. Act and achieve Buddhahood for yourselves.

Buddhism / Mahayana / Zen (Chan) 2308 | 
Hui-neng, in the “Plateform scripture” (liu-tsu t’an-ching), in Wing-Tsit Chan, Chinese Philosophy, Chapter 26, 19 
(1) Buddhism conceives a Buddha to have a threefold body, namely, the Lawbody or spiritual body (Dharmakaya), the Reward-body or Enjoyment-body (Sambhogakaya), and the Transformation-body or body of incarnation (Nirmanakaya). The Law-body is the Buddha-body in its self-nature, the body of the Dharma or truth, the body of reality, the body of principle. This "body" has no body existence. It is identical with truth. In various schools it is identical with the Realm of Dharma (Dharmadhatu), Buddha-nature, or the Storehouse of the “Thus-come" (Tathagatagarbha). The Reward-body is the person embodied with real insight, enjoying his own enlightenment or that of others. The Transformation body is a body variously appearing to save people. The three bodies are three in one, are possessed of all Buddhas, and are potential to all men.

M aster Hui-neng declared, "Good and learned friends, perfect wisdom is inherent in all people. It is only because they are deluded in their minds that they cannot attain enlightenment by themselves. They must seek the help of good and learned friends of high standing to show them the way to see [their own] nature. Good and learned friends, as soon as one is enlightened, he attains wisdom

Buddhism / Mahayana / Zen (Chan) 2303 | 
Hui-neng, in the “Plateform scripture” (liu-tsu t’an-ching), in Wing-Tsit Chan, Chinese Philosophy, Chapter 26, 12 

H e who knows others is wise;
He who knows himself is enlightened.
He who conquers others has physical strength.
He who conquers himself is strong.
He who is contented is rich.
He who acts with vigor has will.
He who does not lose his place (with Tao) will endure.
He who dies but does not really perish enjoys long life.

Daoism 2194 | 
Laozi 33, in Wing-Tsit Chan, Chinese Philosophy, Chapter 7. 
What is it that dies but does not perish? Wang Pi said it was Tao on which human life depended, and Wu Ch'eng said it was the human mind. Other commentators have given different answers. Most of them, however, believe that Lao Tzu meant the immortality of virtue. Thus the Taoists conformed top the traditional belief which had already been expressed in the Tso chuan (Tso’s Commentary on the Spring and Autumn Annals), namely, immortality of virtue, achievement, and words and which has continued to be the typical Chinese idea of immortality. (1) It is to be noted that unlike Chuang Tzu, Lao Tzu showed no tendency believe in earthly immortals (hsien, a fairy), although his exaltation of everlasting life undoubtedly contributed to the development of the belief.

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