Significance of All-being
Synonyms: Universal being, Whole existence, Totality, Entirety, Universal entity, Supreme being, Cosmic consciousness, All creatures, All entities, All living things, Organisms, Entities, Life forms, Souls
In Dutch: Al-zijn; In Finnish: Kaikki oleminen; In Spanish: Todo-ser; In Portugese: Todo-ser; In German: All-Sein; In Swedish: Allt varande; In Malay: Semua makhluk; In French: Tout-être; In Swedish: Allvarande; In Italian: Essere totale; In Polish: Wszystko-coś; In German: Allsein; In French: Être tout; In Italian: Tutto-essere
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'All-being'
In Buddhism, All-being encompasses all sentient entities, emphasizing their shared experiences of suffering and joy. It promotes unconditional friendliness, aims for universal liberation, and recognizes the interconnectedness of all life forms in the pursuit of enlightenment.
From: Maha Prajnaparamita Sastra
(1) All beings encompass the entirety of sentient existence, and understanding their collective consciousness is a significant aspect of spiritual attainment.[1] (2) This refers to everyone, and it is the reason why the Buddha causes the earth to tremble, in order to gather everyone and teach them.[2] (3) Are those to whom the great bodhisattvas commit themselves, undergoing all sufferings, including those of the Avici hell, demonstrating their profound compassion and dedication.[3] (4) The Buddha loves all beings impartially, demonstrating a universal compassion and concern for the welfare of everyone.[4] (5) This refers to all living creatures, including their innate capacities and strengths, which the bodhisattva understands and recognizes.[5]
From: Mahayana Mahaparinirvana Sutra
(1) All beings encompass humans, devas, asuras, and other sentient beings, who are viewed with compassion by the Tathagata and are the recipients of the Buddha's teachings and blessings.[6] (2) The Tathagata follows the way of all beings, and Cunda seeks the emancipation of all beings, indicating a universal scope of compassion and enlightenment.[7] (3) All beings possess the Buddha-Nature, and according to the text, the wise man always talks about the hidden doctrine of Mahayana vaipulya and says that all beings possess the Buddha-Nature.[8] (4) They have the three destructions of defilement, and later, by means of this, they can see; they all equally have the 12 links of interdependence.[9] (5) "All beings" are the collective recipients of the Buddha's compassion and teachings, with the Buddha postponing Nirvana for their sake.[10]
From: Akshayamatinirdesha [english]
(1) It is described as something that the thought of awakening gives an opportunity to. The thought is generated as extensive without hindrance.[11] (2) The same as awakening, all moments of existence, absence of distinguishing marks, and no longing, which is entered by the concentrated.[12] (3) This is who the bodhisattvas are giving the hand of true religion to.[13] (4) This refers to every living entity, implying that memory allows for the retention of communications and information related to the entirety of life.[14] (5) This refers to the entirety of living creatures, toward whom the practice of friendliness is directed, making no distinctions.[15]
From: Lankavatara Sutra
(1) All beings, also known as Sarvasattva or sentient beings, refers to the class of ignorant beings who are not enlightened from the Mahayana point of view, according to the document.[16]
From: Lotus Sutra (Saddharma-Pundarika)
(1) They are considered the children of the Tathagata, who leads them to full development through the Buddha-vehicle.[17] (2) The beings whose circumstances or places are fully aware of, indicating their duties, so multifarious, and considering the variety of their dispositions.[18]
From: Bodhisattvacharyavatara
(1) Every single creature desires a state of contentment and joy, indicating a universal aspiration shared across all life forms, reflecting a fundamental drive.[19] (2) Refers to every sentient creature that experiences happiness and suffering.[20]
From: Dhammapada (Illustrated)
(1) This refers to every entity that exists, and the text emphasizes the importance of extending feelings of goodwill towards them.[21]
From: Milindapanha (questions of King Milinda)
(1) The practice of love is beneficial to all beings, who are in the bonds of conscious existence.[22] (2) This phrase describes all living things, and their shared experiences are a focus of the text.[23]
From: Patipada (path of practice)
(1) All beings include those who would be enemies and all others, including people, Devatas, Indra, Brahma, Yama, the Yakkhas and Demons, across the three realms.[24]
From: Guide to Tipitaka
(1) Refers to all sentient entities, the focus of the dedication of merits and the wish for happiness and liberation from suffering.[25]
From: Introducing Buddhist Abhidhamma
(1) An inclusive term referencing every entity, deserving of happiness and freedom from negative emotions.[26]
From: The Great Chariot
(1) This encompasses every living creature, who can be established within the nature of the three enlightenments through the application of diligent effort.[27] (2) These are the beings that are the field where the white dharmas grow, and the seed of all buddha dharmas is bodhicitta.[28] (3) Refers to every sentient being, highlighting the universality of the concerns regarding their mind's disturbances and suffering.[29]
From: Tattvasangraha [with commentary]
(1) Includes all individuals or entities mentioned, such as Jina and Buddha, who are observed for their adherence to truth.[30]
Hindu concept of 'All-being'
In Hinduism, All-being signifies entities born from, sustained by, and ultimately returning to Brahman. It encompasses all life forms, emphasizes equality, and conveys interconnection through spiritual practices while recognizing the cyclical nature and unity of existence.
From: Brahma Sutras (Shankaracharya)
(1) All beings are part of the domain of the aggregate Vaishvanara, highlighting his all-pervasive nature and the connection established through contemplation.[31] (2) The wise regard Brahman as the source of all beings, establishing Brahman's role as the fundamental origin from which everything comes into existence.[32] (3) These constitute one foot of the highest Lord, indicating their relationship to his greatness.[33] (4) All beings are where one who meditates on the Vaishvanara Self eats food, and this is possible only if Vaishvanara denotes the highest Self.[34] (5) All beings merge into breath alone, and from breath they arise, indicating that the origination and retractation of all beings depend on prana, which is Brahman.[35]
From: Brihadaranyaka Upanishad
(1) One who realizes the self of all beings becomes their vital force, mind, and speech, leading to omniscience and omnipotence.[36] (2) The Shruti shows that that self which is familiar to us as being dear is alone to be realised through hearing, reflection and meditation, as all is loved for one’s own sake.[37]
From: Thirty minor Upanishads
(1) It is what Vasudeva supports.[38]
From: Brahma Sutras (Ramanuja)
(1) The verse uses this plural form, indicating that these are many and represent one part of a greater entity.[39] (2) "All beings" encompasses every living thing, and the inner Self is the essence of all of them, as the description emphasizes that the highest Self represents this essence.[40] (3) A reference to all forms of life that are affected by the Lord's divine influence and presence.[41] (4) A term that encompasses everything in existence, highlighting the inclusive nature of Brahman as the source.[42] (5) The notion that every sentient entity is interconnected through spiritual practices and offerings, reinforcing the idea of universal unity in devotion.[43]
From: Taittiriya Upanishad Bhashya Vartika
(1) "All beings" refers to every living entity, emphasizing that food, or Viraj, existed prior to their creation, highlighting its foundational role in existence.[44] (2) All beings encompass everything that originates from Brahman, including both living entities and inanimate objects within the universe.[45] (3) Refers to every living creature in the world, ranging from human beings to insects.[46] (4) Refers to the entire creation that is said to be born from food, signifying a universal connection to nourishment.[47] (5) Refers to every living entity that is alive and nourished in some way.[48]
From: Mandukya Upanishad (Gaudapa Karika and Shankara Bhashya)
(1) "All beings" are referenced in the context of time, with the text mentioning that some declare time to be the manifestor of all beings, suggesting time as a fundamental force in existence.[49]
From: Taittiriya Upanishad
(1) Entities that are undivided from Brahman in time and space.[50]
From: Ashtavakra Gita
(1) All beings are in the sage, and the sage is in all beings, which is a realization that is astonishing, suggesting a profound understanding of interconnectedness and oneness.[51] (2) The collective existence of living entities, emphasizing interconnectedness, as stated that I am in all beings and all beings are in me.[52]
From: Mandukya Upanishad (Madhva commentary)
(1) Every single living entity or existence that comes into being, according to the perspective of the thinkers of Time.[53]
From: Chandogya Upanishad (english Translation)
(1) Refers to all types of living entities that arise from Sat (Brahman) and do not recognize their origin from it.[54] (2) Refers to every creature and life form that exists within the universe, all interconnected through the Vaishvanara Self.[55] (3) Refers collectively to every living entity that is unaware of their surroundings and potential connection to the Brahmaloka.[56] (4) Refers to every living entity that participates in the celebration of the sun's emergence.[57] (5) Refers to all forms of life that exist and are dependent on the sun.[58]
From: Ramayana of Valmiki (Shastri)
(1) All beings were seized with terror upon seeing Rama's furious countenance, and later, filled with fear at beholding Rama's extreme ire and fearful portents.[59] (2) All beings are watched over by the Lord of the Earth, who is the source of strength for the creator and is responsible for the protection of all creation.[60]
From: Vishnu Purana
(1) Krishna is the universal spirit of all beings, encompassing their abstract and sentient souls.[61] (2) All beings are considered by Prahlada as containing Keshava, and he wishes no evil to any, speaking no offense, because he beholds Keshava in all beings, including his own soul.[62] (3) They are supported by Narayana, who is described as the primeval existent and eternally enduring, seated in the heart of the stellar sphere.[63] (4) All these monarchs, and whatever others may be invested with authority by the mighty Vishnu, as instruments for the preservation of the world; all the kings who have been, and all who shall be; are all, most worthy Brahman, but portions of the universal Vishnu.[64] (5) Vyasa told Arjuna to know that time subjects all beings to similar vicissitude, as described in the text.[65]
From: Bhagavadgita
(1) The text mentions the friend of all beings, and sages who are intent on the welfare of all beings, illustrating the importance of considering all beings.[66] (2) The origin is the self, seated in the hearts of all beings, and is the beginning, middle, and end of all beings, according to the deity.[67] (3) This refers to every living creature, where the self is seen to reside through devotion.[68]
From: Devi Bhagavata Purana
(1) All beings are unable to harm men who hold Rudrakshams, making them invulnerable and respected, as described in the text.[69]
From: Sanatsujatiya (English translation)
(1) When one sees this self in all beings stationed in various places, what should one grieve for after that, suggesting that recognizing the self in others eliminates sorrow.[70]
From: Mahabharata (English)
(1) Vishnu is the soul of all beings, and hating him is akin to hating one's own self, emphasizing the interconnectedness of all life.[71] (2) A comprehensive term describing Vasudeva as the essence of all existence.[72]
From: Manusmriti with the Commentary of Medhatithi
(1) This refers to the entirety of all creatures and living entities that exist, encompassing every form of life on earth.[73] (2) The safety of all beings within the entire creation was the objective behind the Resplendent One's ordination of distinct functions for different social groups.[74] (3) All beings encompass everything that is movable and immovable, animate and inanimate, and these are to be perceived within the Self.[75] (4) This is the collective term for all living creatures, emphasizing the scope of giving food, which includes everyone, reflecting compassion.[76] (5) All beings are supported by the Veda, and it is regarded as the best method for achieving the goals of every creature, as indicated by the text.[77]
From: Chaitanya Bhagavata
(1) The term refers to every living creature, emphasizing the comprehensive scope of the entity's influence and the interconnectedness of all existence.[78] (2) The time of awakening for all beings is night for the introspective sage, implying that their perceptions of the world and reality are completely different.[79] (3) Refers to every living entity that could receive the blessing of darshana.[80] (4) A phrase implying universality, referring to every creature or entity under the divine authority of Lord Shri Krishna Caitanya.[81]
From: Bhakti-rasamrta-sindhu
(1) Refers to every living entity, which is included in the concept of being treated equally in a state of pure shanta.[82]
From: Vakyapadiya of Bhartrihari
(1) All living creatures, going through the process of transmigration, possess a consciousness that is inherently connected to the word, encompassing both internal and external aspects.[83] (2) All living things experience origination and demise, these processes are governed by the influence of Time, which shapes the universe's cyclical nature.[84]
From: Satapatha-brahmana
(1) The comprehensive category of creatures and entities over which the Sacrificer achieves supremacy through the Sarvamedha.[85]
From: Shat-cakra-nirupana (the six bodily centres)
(1) The Devata, also known as the Nirvana-kala, is the Hardda-caitanyasvarupa of all beings, pervading them.[86]
Jain concept of 'All-being'
In Jainism, All-being signifies that all living entities universally cherish life, seek pleasure, avoid pain and destruction, and possess a deep-seated desire for survival and continued existence.
From: Acaranga-sutra
(1) This includes creatures with two, three, four, or five senses, as well as plants and the remainder of creation, all experiencing pleasure, displeasure, pain, terror, and unhappiness.[87] (2) "All beings" are fond of life, like pleasure, hate pain, shun destruction, like life, and long to live, indicating a universal desire for survival and happiness.[88]
The concept of All-being in local and regional sources
All-being embodies the interconnectedness of all living entities, promoting universal kinship and highlighting the divine essence within each. This concept emphasizes compassion, love, and the cyclical nature of existence, ultimately guiding individuals toward self-realization.
From: Bhaktavijaya: Stories of Indian Saints
(1) All beings is a phrase that refers to whether Visoba treats everyone the same without distinction, which was the question Rampuribawa sought to answer through his test, highlighting universal impartiality.[89] (2) All beings in the universe are mentioned as relying on the God of gods for their existence, indicating a universal dependence on this divine entity.[90] (3) The individual was described as a friend to these, showing the same regard for both the mobile and the immobile, demonstrating his nature.[91]
From: Triveni Journal
(1) Every living creature, referring to Sri Krishna's capacity to love universally after embracing Satya's love.[92] (2) Refers to the interconnectedness of all living entities, promoting the idea of universal kinship.[93]
From: The Complete Works of Swami Vivekananda
(1) This represents all living creatures in the world, that the Mother animates.[94] (2) All beings are the entirety of existence that the self is a part of, with the self existing within and encompassing all aspects of life, connected with everything.[95] (3) This refers to every living creature, and they will all eventually achieve a specific goal, according to the text.[96] (4) The oneness of this group is the Eternal Truth; its perception, realization, and practical application has facilitated growth in compassion and overall prosperity, for both individuals and groups.[97] (5) The Seva (service) of all beings in the spirit of the Lord is considered a better motive than doing good to others out of compassion.[98]
The concept of All-being in scientific sources
All-being, in this context, encompasses the world and its inhabitants. It originates from the dynamic Dao, specifically from "you" (existence), which itself arises from "wu" (non-being).
From: Religions Journal (MDPI)
(1) The totality of existence which, according to a theologian's early argument, formed the required subject matter for theology, necessitating that everything within it be understood in its connection and relation to the divine entity.[99] (2) The text presents a commandment to be just towards all beings and towards oneself, out of pure free respect, showcasing a universal ethical consideration.[100] (3) The world and all beings within it are generated from the movement and function of Dao, generated from you, which is generated from wu.[101]
From: Religious Inquiries (Journal)
(1) All beings in the universe are not but different modes and manifestations of that unique identical Truth, i.e., they are construed as the plurality of Names and infinite perfections of Allah Almighty.[102]