There is nowhere the knowledge of the enlightened does not reach. Why? There is not a single sentient being who is not fully endowed with the knowledge of the enlightened; it is just that because of deluded notions, erroneous thinking, and attachments, they are unable to realize it. If they would get rid of deluded notions, then universal knowledge, spontaneous knowledge, and unobstructed knowledge would become manifest. It is as if there were a great scripture, equal in extent to a billion-world universe, in which are written all the things of the universe.… Though this scripture is equal in measure to a billion-world universe, yet it rests entirely in a single atom; and as this is so of one atom, it is also true of all atoms. Then suppose someone with clear and comprehensive knowledge, who has fully developed the celestial eye, sees these scriptures inside atoms, not benefiting sentient beings at all, and with this thought— ‘I should, by energetic power, break open those atoms and release those scriptures so that they can benefit all sentient beings’— then employs appropriate means to break open the atoms and release the great scriptures, to enable all sentient beings to benefit greatly. Similarly, the knowledge of the enlightened, infinite and unobstructed, universally able to benefit all, is fully inherent in the bodies of sentient beings; but the ignorant, because of clinging to deluded notions, do not know of it, are not aware of it, and so do not benefit from it. Then the Buddha, with the unimpeded pure clear eye of knowledge, observes all sentient beings in the cosmos and says, ‘How strange! How is it that these sentient beings have the knowledge of the enlightened, but in their folly and confusion do not know it or perceive it? I should teach them the way of the sages and cause them to shed deluded notions and attachments, so that they can see in their own bodies the vast knowledge of the enlightened.’— The Flower Ornament Scripture (Avatamsaka-Sutra), Book XXXVII (Cleary 1993, 190)
One sound preaching the Dharma is the arrival of the time.— Dogen, ‘Bussho’ (Waddell and Abe 2002, 96)
O Loud, hear the wee beseech of thees, of each of these thy unlitten ones! Grant sleep in hour’s time, O Loud!
That they take no chill. That they do ming no merder. That they shall not gomeet madhowlattrees.
Loud, heap miseries upon us yet entwine our arts with laughters low!
Ha he hi ho hu.
Mummum.— Joyce, The Restored Finnegans Wake, 204
(Stoop), if you are abcedminded, to this claybook, what curios of signs (please stoop) in this allaphbed! Can you rede (since We and Thou had it out already) its world? It is the same told of all.— The Restored Finnegans Wake, 14
Drawing nearer to take our slant at it (since after all it has met with misfortune while all underground), let us see all there may remain to be seen.— Finnegans Wake, 113
The act of meaning the sacred text involves collision and collusion with the limits of language.
Beware lest ye be hindered by the veils of glory from partaking of the crystal waters of this living Fountain.— Bahá’u’lláh, Kitáb-i-Aqdas ¶50
But give glad tidings to those who believe and work righteousness, that their portion is Gardens, beneath which rivers flow. Every time they are fed with fruits therefrom, they say: “Why, this is what we were fed with before,” for they are given things in similitude; and they have therein companions pure (and holy); and they abide therein (for ever).— Qur’án 2:25 (Yusuf Ali)
Confucius said, When it comes to the practice of humanity one should not defer even to his teacher.— Analects 15:35 (Chan 1963)
Divine revelation is always human at the point of delivery.— Anthony Freeman (2001, 15)
No messenger is ever sent save with the tongue of his own people.— Qur’án 14:4 (Cragg 1994, 55)
All inspired matter has been subject to human distortion or coloring. Besides we cannot penetrate the counsels of the most High, or lay down anything as a principle that would govern his conduct. We do not know his inscrutable purposes, nor can we comprehend his plans. We cannot tell but he might see fit to inspire his servants with errors. In the third place, a truth which rests on the authority of inspiration only is of a somewhat incomprehensible nature; and we never can be sure that we rightly comprehend it. As there is no way of evading these difficulties, I say that revelation, far from affording us any certainty, gives results less certain than other sources of information. This would be so even if revelation were much plainer than it is.— Peirce (CP 1.143, c. 1897)
I am simultaneously writing and being written.— Hofstadter (1985, 11)
This sentence to be reverbed.