(9) As the peculiar faculty of the eye is to see form and colour, and of the ear to hear sweet tones and voices, so is aspiration peculiar to the soul. To relax from ceaseless aspiration is sin. This energy of aspiration directed to and grasping God, as far as is possible for the creature, is called Hope, which is also a divine virtue. Through this faculty the soul acquires such great confidence that she deems nothing in the Divine Nature beyond her reach.

(5) The man of steady intellect, undeluded, knower of Brahman, established in Brahman, should not be elated having obtained the pleasant and should not be troubled having got the unpleasant.

(5) He who finds happiness within, delights within, and illumined within, that sage becoming Brahman attains absolute perfection.

(13) 'A mortal who has heard this and embraced it, who has separated from it all qualities, and has thus reached the subtle Being, rejoices, because he has obtained what is a cause for rejoicing. The house (of Brahman) is open, I believe, O Nakiketas.'

(3) And the Compassionate, who piloted The plumage of my wings in such high flight, Did in reply anticipate me thus: "No child whatever the Church Militant Of greater hope possesses, as is written In that Sun which irradiates all our band; Therefore it is conceded him from Egypt To come into Jerusalem to see, Or ever yet his warfare be completed. The two remaining points, that not for knowledge Have been demanded, but that he report How much this virtue unto thee is pleasing, To him I leave; for hard he will not find them, Nor of self-praise; and let him answer them; And may the grace of God in this assist him!" As a disciple, who his teacher follows, Ready and willing, where he is expert, That his proficiency may be displayed, "Hope," said I, "is the certain expectation Of future glory, which is the effect Of grace divine and merit precedent. From many stars this light comes unto me; But he instilled it first into my heart Who was chief singer unto the chief captain.

(9) By thus praying, one recognizeth one's own inner light; and, merging one's self therein, in at-one-ment, Buddhahood is attained: through humble faith, the ordinary devotee cometh to know himself, and obtaineth Liberation; even the most lowly, by the power f the pure prayer, can close the doors of the Six Lokas, and, in understanding the real meaning of the Four Wisdoms united, obtain Buddhahood by the hollow pathway through Vajra-Sattva.

(4) Parmenides, too, in his poem, alluding to hope, speaks thus: "Yet look with the mind certainly on what is absent as present, For it will not sever that which is from the grasp it has of that which is Not, even if scattered in every direction over the world or combined."

(10) Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall receive them.

(12) Let a Brâhmana, after he has examined all these worlds which are gained by works, acquire freedom from all desires. Nothing that is eternal (not made) can be gained by what is not eternal (made). Let him, in order to understand this, take fuel in his hand and approach a Guru who is learned and dwells entirely in Brahman.

(7) The Buddha said: “Excellent, Maitreya, excellent; as you have said, I will help you achieve this great joy.”

(16) For as fear makes that man just, so reward makes this one; or rather, makes him appear to be just. But with the hope after death - a good hope to the good, to the bad the reverse - not only they who follow after Barbarian wisdom, but also the Pythagoreans, are acquainted. For the latter also proposed hope as an end to those who philosophize. Whereas Socrates also, in the Phaedo, says "that good souls depart hence with a good hope;" and again, denouncing the wicked, he sets against this the assertion, "For they live with an evil hope." With him Heraclitus manifestly agrees in his dissertations concerning men: "There awaits man after death what they neither hope nor think."

(4) Praying thus, in intense humble faith, [thou] wilt merge, in halo of rainbow light, into the heart of Vairochana, and obtain Buddhahood in the Sambhoga-Kdya, in the Central Realm of the Densely- Packed.

(3) "Nevertheless, you, through faith and knowledge, have received life. So disregard rejection when you hear it, but when you hear about the promise, be joyful all the more.

(2) 'Whatever there is, the whole world, when gone forth (from the Brahman), trembles in its breath. That Brahman is a great terror, like a drawn sword. Those who know it become immortal.'

(14) 'When all desires that dwell in his heart cease, then the mortal becomes immortal, and obtains Brahman.'

(4) Nor is that Self to be gained by one who is destitute of strength, or without earnestness, or without right meditation. But if a wise man strives after it by those means (by strength, earnestness, and right meditation), then his Self enters the home of Brahman.

(17) 'This is the best support, this is the highest support; he who knows that support is magnified in the world of Brahmâ.'

(11) 'Beyond the Great there is the Undeveloped, beyond the Undeveloped there is the Person (purusha). Beyond the Person there is nothing--this is the goal, the highest road.'

(3) An old woman said to Shaikh Mahmah: 'Teach me a prayer so that I may find contentment. So far I have always been a prey to discontent, but I now wish to be free.'

The shaikh replied: 'A long time ago I withdrew into a sort of fortress behind my knee to seek ardently that which you desire; but I have neither felt it nor seen it. So long as we do not accept everything in the way of love, how can we be content?'

(6) “World Honoured One, in the coming Dharma ending age, if there are those who can receive, keep, read and recite this sutra and expound it widely, they will do so under the influence of my transcendental power.”