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Interreligious dialogue : Detachement > from desires

Onelittleangel > Detachement > from desires
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H e who excites himself by lustful thoughts will not be allowed to enter
the division of the Holy One.

Judaism 4410 | 
Nidda 13b 

H e who delights in subduing evil thoughts, who meditates on the loathsome-
ness of the body, who is ever mindful--it is he who will make an end of
craving. He will sever Mara's bond.

Buddhism 4409 | 
Dhammapada 350 

T he craving of a person addicted to careless living grows like a creeper.
He jumps from life to life like a fruit-loving monkey in the forest.
Whomsoever in this world this base clinging thirst overcomes, his sorrows
flourish like well-watered birana grass. Whoso in the world overcomes
this base unruly craving, from him sorrows fall away like water drops from
a lotus leaf. This I say to you: Dig up the root of craving like one in
quest of the birana's sweet root. Let not Mara crush you again and again
as a flood crushes a reed.

Buddhism 4408 | 
Dhammapada 334-37 

W e live in accordance with our deep, driving desire. It is this desire at
the time of death that determines what our next life is to be. We will
come back to earth to work out the satisfaction of that desire.

But not for those who are free from desire; they are free because all
their desires have found fulfillment in the Self. They do not die like
the others; but realizing Brahman, they merge in Brahman. So it is said:

When all the desires that surge in the heart
Are renounced, the mortal becomes immortal.

When all the knots that strangle the heart
Are loosened, the mortal becomes immortal,
Here in this very life.

Hinduism 4407 | 
Brihadaranyaka Upanishad 4.4.6-7 

W hoever quenches the fire of desire through the holy Word,
Spontaneously is his illusion of duality banished.
Such is he in whose heart the Name dwells, by the Master's guidance.

Sikhism 4405 | 
Gauri Ashtpadi, M.1, p. 222 

T hat man is disciplined and happy
who can prevail over the turmoil
That springs from desire and anger,
here on earth, before he leaves his body.

Hinduism 4404 | 
Bhagavad Gita 5.23 

T hrough the abandonment of desire the Deathless is realized.

Buddhism 4401 | 
Samyutta Nikaya xlvii.37 

D esire is a chain, shackled to the world, and it is a difficult one to
break. But once that is done, there is no more grief and no more longing;
the stream has been cut off and there are no more chains.

Buddhism 4283 | 
Sutta Nipata 948 

T herefore constantly void of desire and empty, one may discern the mystery of the origin of things.

Daoism 4031 | 
commentaire du D.D.J., 1.3, trad. P.J. Lin, 1977, p.4 
see also commentaries 19.1, 20.3, 20.6, 20.14, 37.4, 80.4

I would wish my lord to strip his body and rid it from his hide, wash his heart and rid it of desires.

Daoism 4025 | 
Zhuangzi, chap.20 (shool of Tchuang Tzu), trad. A.C. Graham, 1981, p.173 

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.  

D elighting in what refers to the Soul, (1) sitting (in the postures prescribed by the Yoga), independent (of external help), entirely abstaining from sensual enjoyments, with himself for his only companion, he shall live in this world, desiring the bliss (of final liberation). . . .

By the restraint of his senses, by the destruction of love, (2) and hatred, and by the abstention from injuring the creatures, (3) he becomes fit for immortality.

Hinduism 3962 | 
VI, 49,60, Translation by G. Buhler in Sacred Books of the East, xxv (Oxford, 1886), pp. 204-10 
1 Atman. 2 Or, affection, passion (raga). 3 Ahimsa, non-injury

L et him not desire to die, let him not desire to live; let him wait for (his appointed) time, as a servant (waits) for the payment of his wages.

Hinduism 3959 | 
VI, 45, Translation by G. Buhler in Sacred Books of the East, xxv (Oxford, 1886), pp. 204-10 

H ow can one attain yoga? By completely renouncing attachment to worldly things. The mind must be pure and without blemish, like the telegraph wire that has no defect.

Hinduism 3901 | 
Nikhilananda, 1942; p. 375 

T o deprive oneself of the gratification of the appetites in all things is like living in darkness and in a void. ... Hence, we call this nakedness a night for the soul. For we are not discussing the mere lack of things; this lack will not divest the soul., if it [still] craves for all these objects. We are dealing with the denudation of the soul's appetites and gratifications; this is what leaves it free and empty of all things, even though it possesses them. Since the things of the world cannot enter the soul, they are not in themselves an encumbrance or harm to it; rather, it is the will and appetite dwelling within it that causes the damage.

Christianity / Catholicism 3843 | 
The Ascent Of Mount Carmel, I.3-4; Kavanaugh & Rodriguez, 1973; pp. 76-77 

W hy have many saints been so perfectly contemplative? Because they always studied to mortify themselves from worldly desires, that they might freely, with all the power of their heart, tend to our Lord.

Christianity 3822 | 
History of Myticism, Abhayananda, 1998; pp. 290 

A s the mind becomes gradually established in the Self, it proportionately gives up the desire for external objects. When all such desires have been eliminated, there is the unobstructed realization of the Self.

Hinduism 3701 | 
Vivekachudamani; Prahhavananda, 1947; 

S eated in a solitary place, free from desires and with senses controlled, one should meditate free of thought on that one infinite Self.

Hinduism 3698 | 
Atma Bodha: 38 

T he mind of man is of two kinds: pure and impure. It is impure when in the grip of worldly desire, and pure when free from such desire. ... If men thought of God as much as they think of the world, who would not attain liberation?

Hinduism 3599 | 
Maitri Upanishad, VI.24; based on Mascaro, Juan, 1965 

T hose who indulge in many desires have very little of the secret of Nature.

Daoism 3540 | 
Chuang Tzu, chapter VI, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 

T o desire nothing outwardly brings peace to a man's soul, so a man, by an inward forsaking of himself, joins himself to God.

Christianity 3501 | 
The Imitation of Christ. Trans. Richard Whitford, moderenized by Harold C. Gardiner. New York: Doubleday, 1955, pp. 191-192 

T he Lord's instructions to go in peace} are like acts wrought in us, and so they must have produced some effect in those who were already prepared to put away from them everything corporeal and to leave the soul in a state of pure spirituality, so that it might be joined with Uncreated Spirit in this celestial union. For it is quite certain that, when we empty ourselves of all that is creature and rid ourselves of it for the love of God, that same Lord will fill our souls with Himself.

Christianity / Catholicism 3472 | 
Interior Castle. Trans. E. Allison Peers. New York: Bantam Doubleday Dell Publishing Group, Inc., 1990, p. 216, Seventh Mansions, Chapter 2, Paragraph 7 

T his perfection consists in voiding and stripping and purifying the soul of every desire.

Christianity / Catholicism 3465 | 
Ascent of Mount Carmel. Trans. E. Allison Peers, Book 1, Chapter 5, Paragraph 6 

F or even as the visual faculty, by means of light, is nourished and fed by objects which can be seen, and which, when the light is quenched, are not seen, even so, by means of the desire, the soul is nourished and fed by all things wherein it can take pleasure according to its faculties; and, when this also is quenched, or rather, mortified, the soul ceases to feed upon the pleasure of all things, and thus, with respect to its desire, it remains unoccupied and in darkness. … So that the soul that has denied and thrust away from itself the pleasures which come from all these things, and has mortified its desire with respect to them, may be said to be, as it were, in the darkness of night, which is naught else than an emptiness within itself of all things.

We call this detachment night to the soul, for we are not treating here of the lack of things, since this implies no detachment on the part of the soul if it has a desire for them; but we are treating of the detachment from them of the taste and desire, for it is this that leaves the soul free and void of them, although it may have them; for it is not the things of this world that either occupy the soul or cause it harm, since they enter it not, but rather the will and desire for them, for it is these that dwell within it.

Christianity / Catholicism 3464 | 
Ascent of Mount Carmel. Trans. E. Allison Peers, Book 1, Chapter 3, Paragraph 1-2, 4 

I t is clear that the desires weary and fatigue the soul; for they are like restless and discontented children, who are ever demanding this or that from their mother, and are never contented. And even as one that digs because he covets a treasure is wearied and fatigued, even so is the soul wearied and fatigued in order to attain that which its desires demand of it; and although in the end it may attain it, it is still weary, because it is never satisfied

Christianity / Catholicism 3463 | 
Ascent of Mount Carmel. Trans. E. Allison Peers, Book 1, Chapter 6, Paragraph 6 

E ven as vapours darken the air and allow not the bright sun to shine; or as a mirror that is clouded over cannot receive within itself a clear image; or as water defiled by mud reflects not the visage of one that looks therein; even so the soul that is clouded by the desires is darkened in the understanding and allows neither the sun of natural reason nor that of the supernatural Wisdom of God to shine upon it and illumine it clearly.

Christianity / Catholicism 3462 | 
Ascent of Mount Carmel. Trans. E. Allison Peers, Book 1, Chapter 8, Paragraph 1 

T he poor in spirit (Mt. 5:3) have no attachment to the things that are present, nor are they even in thought passionately involved with them, not even to the extent of simple enjoyment.

Christianity / Orthodoxy 3416 | 
The Discourses, p. 52, Trans. C.J. de Catanzaro. Ramsey, N.J.: Paulist Press, 1980. 

F or desire is drawn towards three things: the pleasure of the flesh, vain self-glory, and the acquisition of material wealth. As a result of this senseless appetite it scorns God and His commandments, and forgets His generosity; it turns like a savage beast against its neighbour; it plunges the intelligence into darkness and prevents it from looking towards the truth. He who has acquired a spiritual understanding of this truth will share, even here on earth, in the kingdom of heaven and will live a blessed life in expectation of the blessedness that awaits those who love God.

Christianity / Orthodoxy 3374 | 
St. John of Damaskos in On the Virtues and the Vices: ("The Philokalia (Vol. 2)", p. 339) 

S ome one asked, "What is the Way?" I said, "This way is to abandon desires."

Oh lover of the King! Know that your way is to seek the pleasure of that Generous Lord. When you seek the Beloved's desire and pleasure, seeking your own desire is forbidden.

Islam / Sufism 3311 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, pp. 216-217, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 

D esire for the world has deprived man of the Object of his desire.

Islam / Sufism 3308 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, p. 36, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 

W hen all desires that surge in the heart are renounced, the mortal becomes immortal.

Hinduism 3215 | 
Katha Up. Part 2, 3:14, p. 97 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 

T hose who dwell on and long for sense-pleasure are born in a world of separateness.
But let them realize they are the Self and all separateness will fall away.

Hinduism 3214 | 
Mundaka Up. Part 3, 2:2, p. 116 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 

I f there are no desires, the mind naturally looks up toward God.

Hinduism 3182 | 
Mahendranath Gupta. The Gospel of Sri Ramakrishna. Trans. Swami Nikhilananda. New York: Ramakrishna-Vivekananda Center, 1942, 1948, 1958, p. 346 

N o salvation is possible for a man as long as he has desire, as long as he hankers for worldly things.

Hinduism 3181 | 
Mahendranath Gupta. The Gospel of Sri Ramakrishna. Trans. Swami Nikhilananda. New York: Ramakrishna-Vivekananda Center, 1942, 1948, 1958, p. 325 

T hose who have striven for Our sake, We guide them to Our ways (Koran 29:96).
Al-Junayd said: "[The verse means] Those who have striven against their desires and repented for our sake, we shall guide them to the ways of sincerity. And one cannot struggle against his enemy outwardly except he who struggles against these enemies inwardly. Then whoever is given victory over them will be victorious over his enemy. And whoever is defeated by them, his enemy defeats him."

Islam / Sufism 3134 | 
Ibn Qayyim al-Jawziyya, al-Fawa'id, ed. Muhammad `Ali Qutb (al-Iskandariyya: Dar al-Da`wa, 1992) p. 50. 

W hat is the first and most important duty
for a man of right understanding?
To cut through the bonds of worldly desire.

Hinduism 3101 | 
Prabhavananda, Swami, and isherwood, Christopher, trans. Shankara's Crest-Jewel of Discrimination. New York: New American Library, 194 7, pp. 119-127. 

D eliver yourself from the fetters of lust and passion. God did not create you to be their captive; they should be your servants, under your control for the journey that is before you, to be your steed and your weapon, so that you may use them to pursue your happiness, and when you have not more need of them, then cast them under your feet.

Islam / Sufism 2956 | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.247 

Y ou do see some people at peace, saved from the disease of ambition though they have less than you do while you are in pain and oppressed by all that you have.

Islam / Sufism 2945 | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.144 

O ne who can control himself when in anger, in passion, in fear, and in attraction is safe from the hands of the devil and the fires of hell.

Islam 2916 | 
Hadith, Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.88 

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 

W hen you commit a sin but do not carry the pleasure of it with you, that is repentance. There is not so much harm in the act of sinning as in the desire and thought of it: the act is but momentary and passing, whereas the desire is continuous. It is one thing when the body indulges in a pleasurable act for an hour and an entirely different thing when the mind and heart chew on it endlessly.

Islam / Sufism 2880 | 
Bushanja, Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.59 

W hat counts is to restrain the blaze in the hour of desire and let it flow into the hours of prayer and service.

Judaism / Hassidism 2782 | 
Martin Buber’s ten rungs, collected Hassidic saying, p.95 

M oreover, Subhuti, the Bodhisattva-Mahasattvas, in teaching the Dharma to others, should first be free themselves from all the craving thoughts awakened by beautiful sights, pleasant sounds, sweet tastes, fragrance, soft tangibles, and seductive thoughts. In their practice of charity, they should not be influenced by any of these seductive phenomena. And why? Because, if in their practice of charity they are uninfluenced by such things they will realize a blessing and merit that is inestimable and inconceivable.

Buddhism / Mahayana 2516 | 
Diamond Sutra, 4, in Dwight Goddard, A Buddhist bible 

I f, whilst regarding a certain object, there arise, account of it, in the disciple evil and demeritorious thoughts connected with greed, anger and delusion, then the disciple should, by means of this object, gain another and wholesome object. Or, he should reflect on the misery of these thoughts: Unwholesome truly are these thoughts! Blamable are these thoughts! Of painful result are these thoughts. Or, he should pay no attention to these thoughts. Or, he should consider the compounded nature of these thoughts.
Or, with teeth clenched and tongue pressed against the gums he should with his mind restrain, suppress and root out these thoughts; and in doing so, these evil and demeritorious thoughts of greed, anger and delusion will dissolve and disappear, and the mind will inwardly become settled and calm, composed and concentrated.

Buddhism 2491 | 
Majjhima Nikaya, 20 

W hat now is the effort to overcome? There the disciple incites his mind to overcome the evil and demeritorious things, that have already arisen; and he strives, puts forth his energy, strains his mind and struggles.
He does not retain any thought of sensual lust, ill-will or grief, or any other evil and demeritorious states, that may have arisen; he abandons them, dispels them, destroys them, causes them to disappear.

Buddhism 2490 | 
Anguttara Nikaya, V 13,14 

T hus, whatever kind of Feeling one experiences,-pleasant, unpleasant or indifferent-one approves of and cherishes the feeling and clings to it; and while doing so, lust springs up; but lust for feelings means clinging to existence (upadana); and on clinging to existence depends the (action-) Process of Becoming (bhava, here kamma-bhava); on the process of becoming depends (future) Birth (jati); and dependent on birth are Decay and Death, sorrow, lamentation, pain, grief and despair. Thus arises this whole mass of suffering.

Buddhism 2463 | 
Majjhima Nikaya, 38 

T he main thing is for the mind to make an effort to get rid of selfish human desires and preserve the Principle of Nature.

Confucianism / Neo Confucianism 2430 | 
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1:3a-4b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35 

W hen the mind is free from the obscuration of selfish desires, it is the embodiment of the Principle of Nature, which requires not an iota added from the outside.

Confucianism / Neo Confucianism 2429 | 
Wang Wen-ch'eng Kung ch'uan-shu, or Complete Works of Wang Yang-ming, Instruction for a Practical Living, 1:3a-4b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 35 

A lthough the mind of the small man is divided and narrow, yet his humanity that forms one body can remain free from darkness to this degree. This is due to the fact that his mind has not yet been aroused by desires and obscured by selfishness. When it is aroused by desires and obscured by selfishness, compelled by greed for gain and fear of harm, and stirred by anger, he will destroy things, kill members of his own species, and will do everything. In extreme cases he will even slaughter his own brothers, and the humanity that forms one body will disappear completely. Hence, if it is not obscured by selfish desires, even the mind of the small man has the humanity that forms one body with all as does the mind of the great man. As soon as it is obscured by selfish desires, even the mind of the great man will be divided and narrow like that of the small man. Thus the learning of the great man consists entirely in getting rid of the obscuration of selfish desires in order by his own efforts to make manifest his clear character, so as to restore the condition of forming one body with Heaven, Earth, and the myriad things, a condition that is originally so, that is all. It is not that outside of the original substance something can be added.

Confucianism / Neo Confucianism 2417 | 
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 

W hen, influenced by external things, he begins to be active, that is desire arising from his nature. As one becomes conscious of things resulting from this impact, one begins to have likes and dislikes…. When [as a result of these likes and dislikes] one is unable to return to his original mind, the Principle of Nature is destroyed. "(1) Here is the origin of the theory that principle is from Nature whereas desire is from man.

Confucianism / Neo Confucianism 2404 | 
Complete Work of Lu Hsiang-shan (Hsiang-shan ch’uan-chi), 34: 1 b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33 
(1) The term Principle of Nature of course does not appear in the Lao Tzu. Lu was evidently thinking of the general Taoist doctrine of having no or few desires in chs. 3, 19, 34, 37, 57.

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