ntly thinks of himself is a separate being, as the "doer" of actions and the "experiencer" of effects. He remains subject to birth and death, knows happiness and misery, is bound by his own deeds, good or bad.
19. Hinduism. Srimad Bhagavatam 11.4
He who has in his heart faith equal to a single grain of mustard seed will not enter hell, and he who has in his heart as much pride as a grain of mustard seed will not enter paradise.
20. Islam. Hadith of Muslim
Where egoism exists, Thou are not experienced,
Where Thou art, is not egoism.
You who are learned, expound in your mind
this inexpressible proposition.
21. Sikhism. Maru-ki-Var, M.1, p. 1092
In thinking, "This is I" and "That is mine," he binds himself with his self, as does a bird with a snare.
22. Hinduism. Maitri Upanishad 3.2
Travelling powerless, like a bucket traveling in a well:
First with the thought "I," misconceiving the self,
Then, arising attachment to things with the thought "mine."
23. Buddhism. Candrakirti, Madhyamakavatara 3
Not knowing the consequence of good and evil karmas, he is afflicted and hurt. Nevertheless, he, due to his egotism, piles up [more] karmas and undergoes births and deaths again and again.
24. Jainism. Acarangasutra 2.55-56
The fool who thinks he is wise is called a fool indeed.
25. Buddhism. Dhammapada 63
Hadith of Muslim: Cf. Hadith of Bukhari, p. 911; Bhagavad Gita 18.58, p. 685. Maitri Upanishad 3.2: Cf. Digha Nikaya ii.276, p. 390; Bhagavad Gita 2.71, p. 896. Madhyamakavatara 3: Candrakirti (ca. 560-640) wrote the Madhyamakavatara to explain Nagarjuna's view of sunyata. It consists of twelve chapters. Following the Dashabhumi Sutra, the first ten chapters explain the ten stages of perfections leading to the Buddha-wisdom, and the final two chapters explain the stages of Bodhisattva and of Buddha. Cf. Sutta Nipata 205-6, p. 914.
If I justify myself, my own mouth shall condemn me:
If I say, I am perfect, it shall also prove me perverse.
26. Judaism and Christianity. Job 9.20
Whoever proclaims himself good,
know, goodness approaches him not.
27. Sikhism. Adi Granth, Gauri Sukhmani 12, M.5, p. 278
Confucius said, A faultless man I cannot hope ever to meet; the most I can hope for is to meet a man of fixed principles. Yet where all around I see Nothing pretending to be Something, Emptiness pretending to be Fullness, Penury pretending to be Affluence, even a man of fixed principles will be none too easy to find.
28. Confucianism. Analects 7.25
He who tiptoes cannot stand;
He who strides cannot walk.
He who shows himself is not conspicuous;
He who considers himself right is not illustrious;
He who brags will have no merit;
He who boasts will not endure.
From the point of view of the Way, these are like "excessive food and useless excrescences"
Which all creatures detest.
He who has the Way does not abide in them.
29. Taoism. Tao Te Ching 24
Pride has seven forms:
Boasting that one is lower than the lowly,
Or equal with the equal, or greater than
Or equal to the lowly
Is called the pride of selfhood.
Boasting that one is equal to those
Who by some quality are better than oneself
Is the pride of being superior. Thinking
That one is higher than the extremely high,
Who fancy themselves to be superior,
Is pride greater than pride;
Like an abscess in a tumor
It is very vicious.
Conceiving an "I" through ignorance
In the five empty [aggregates]
Which are called the appropriation
Is said to be the pride of thinking "I."
Thinking one has won fruits not yet
Attained is pride of conceit.
Praising oneself for faulty deeds
Is known by the wise as wrongful pride.
Deriding oneself, thinking
"I am senseless," is called
The pride of lowliness.
Such briefly are the seven prides.
30. Buddhism. Nagarjuna, Precious Garland 406-12
Gauri Sukhmani 12, M.5: See Gauri Sukhmani, M.5, p. 950. Analects 7.25: Cf. Chuang Tzu 1, p. 916. Tao Te Ching 24: Cf. Tao Te Ching 71, p. 915.