Inter- Faiths Dialogue

The Saints > Awakening

32 quote(s) | Page 2 / 2

H ow does man become mind?"
"Clear intelligence and clear intelligence alone."
"We know, then, in all that fills heaven and earth there is but this clear intelligence. It is only because of their physical forms and bodies that men are separated. My clear intelligence is the master of heaven and earth and spiritual beings. If heaven is deprived of my clear intelligence, who is going to look into its height? If earth is deprived of my clear intelligence, who is going to look into its height? If earth is deprived of my clear intelligence, who is going to look into its depth? If spiritual beings are deprived of my clear intelligence, who is going to distinguish their good and evil fortune or the calamities and blessings that they will bring? Separated from my clear intelligence, there will be no heaven, earth, spiritual beings, or myriad things, and separated from these, there will not be my clear intelligence. Thus they are all peemeated with one material force. How can they be separated?”

quote 2453 | Wang Yangming
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 3:57a-58b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35

B y enlarging one's mind, one can enter into all the things in the world [to examine and understand their principle]. As long as anything is not yet entered into, there is still something outside the mind. The mind of ordinary people is limited to the narrowness of what is seen and what is heard. The sage, however, fully develops his nature and does not allow what is seen or heard to fetter his mind. He regards everything in the world to be his own self. This is why Mencius said that if one exerts his mind to the utmost, he can know nature and Heaven. (1) Heaven is so vast that there is nothing outside of it. Therefore the mind that leaves something outside is not capable of uniting itself with the mind of Heaven. Knowledge coming from seeing and hearing is knowledge obtained through contact with things. It is not knowledge obtained through one's moral nature. Knowledge obtained through one's moral nature does not originate from seeing or hearing.

quote 2391 | Chang Tsai
Chang Tsai, Cheng-meng, ch. 7, SPPY, 2:21a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30

(1) Mencius, 7A: 1.

W hen the mind retains its unity and is not divided, it can respond to all things. Thus the mind of the superior man is vacuous (absolutely pure and peaceful) and is not disturbed.

quote 2349 | Shao Yong
Shao Yung, Supreme Principle Governing the World (Huang-Chi Ching Shu), 8B:29a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 29

S pirit is nowhere and yet everywhere. The perfect man can penetrate the minds of others because he is based on the One.

quote 2340 | Shao Yong
Shao Yung, Supreme Principle Governing the World (Huang-Chi Ching Shu), 8B: 16a-17a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 29

T he state of absolute quiet and inactivity" is sincerity. The spirit is that which, "when acted on, immediately penetrates all things. (1) And the state of subtle incipient activation is the undifferentiated state between existence and nonexistence when activity has started but has not manifested itself in physical form. Sincerity is infinitely pure and hence evident. The spirit is responsive and hence works wonders. And incipient activation is subtle and hence abstruse. The sage is the one who is in the state of sincerity, spirit, and subtle incipient activation.

quote 2321 | Chow Tun-i
Chou Tun-yi, penetrating the Book of Changes, Ch.4, in Wing-Tsit Chan, Chinese Philosophy, Chapter 28

T he extinction of greed, the extinction of hate, the extinction of delusion: this, indeed, is called Nibbaana.

quote 2122 | Buddha Sakyamuni
Samyutta Nikaya, XXXVIII.1

T his, truly, is Peace, this is the Highest, namely the end of all Karma formations, the forsaking of every substratum of rebirth, the fading away of craving. Detachment, extinction, Nibbaana.

quote 2121 | Buddha Sakyamuni
Anguttara Nikaya, III. 32

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