(221) Let a man leave anger, let him forsake pride, let him overcome all bondage! No sufferings befall the man who is not attached to name and form, and who calls nothing his own.

(211) Let, therefore, no man love anything; loss of the beloved is evil. Those who love nothing and hate nothing, have no fetters.

(32) For that time there is a profound teaching. O nobly-born, when the attraction and repulsion arise, meditate as follows: 'Alas! what a being of evil karma am I! That I have wandered in the Sangsara hitherto, hath been owing to attraction and repulsion. If I still go on feeling attraction and repulsion, then I shall wander in endless Sangsara and suffer in the Ocean of Misery for a long, long time, by sinking therein. Now I must not act through attraction and repulsion. Alas, for me! Henceforth I will never act through attraction and repulsion.'

(291) He who, by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of hatred, will never be free from hatred.

(215) From love comes grief, from love comes fear; he who is free from love knows neither grief nor fear.

(214) From lust comes grief, from lust comes fear; he who is free from lust knows neither grief nor fear.

(24) Others who have accumulated merit, and devoted themselves sincerely to religion, will experience various delightful pleasures and happiness and ease in full measure. But that class of neutral beings who have neither earned merit nor created bad karma will experience neither pleasure nor pain, but a sort of colourless stupidity of indifference. O nobly-born, whatever cometh in that manner — whatever delightful pleasures thou mayst experience — be not attracted by them; dote not [on them]: think, 'May the Guru and the Trinity be worshipped [with these merit-given delights]'. Abandon all dotings and hankerings.

(369) O Bhikshu, empty this boat! if emptied, it will go quickly; having cut off passion and hatred thou wilt go to Nirvâna.

(5) While in the first it well directed is, And in the second moderates itself, It cannot be the cause of sinful pleasure; But when to ill it turns, and, with more care Or lesser than it ought, runs after good, 'Gainst the Creator works his own creation. Hence thou mayst comprehend that love must be The seed within yourselves of every virtue, And every act that merits punishment. Now inasmuch as never from the welfare Of its own subject can love turn its sight, From their own hatred all things are secure; And since we cannot think of any being Standing alone, nor from the First divided, Of hating Him is all desire cut off. Hence if, discriminating, I judge well, The evil that one loves is of one's neighbour, And this is born in three modes in your clay. There are, who, by abasement of their neighbour, Hope to excel, and therefore only long That from his greatness he may be cast down; There are, who power, grace, honour, and renown Fear they may lose because another rises, Thence are so sad that the reverse they love;

(26) Furthermore, even if thou feelest attached to the worldly goods thou hast left behind, or, because of seeing such worldly goods of thine in the possession of other people and being enjoyed by them, thou shouldst feel attached to them through weakness, or feel angry with thy successors, that feeling will affect the psychological moment in such a way that, even though thou wert destined to be born on higher and happier planes, thou wilt be obliged to be born in Hell, or in the world of pretas [or unhappy ghosts]. On the other hand, even if thou art attached to worldly goods left behind, thou wilt not be able to possess them, and they will be of no use to thee. Therefore, abandon weakness and attachment for them; cast them away wholly; renounce them from thy heart. No matter who may be enjoying thy worldly goods, have no feeling of miserliness, but be prepared to renounce them willingly. Think that thou art offering them to the Precious Trinity and to thy guru, and abide in the feeling of unattachment, devoid of weakness [of desire].

(8) It is impossible that one should not be liberated thereby. Yet, though thus set face to face, sentient beings, unable through long association with propensities to abandon propensities, and, through bad karma and jealousy, awe and terror being produced by the sounds and radiances — the hook-rays of grace failing to catch hold of them — wander down also to the Fifth Day. [If one be such a sentient being], thereupon the Bhagavan Amogha-Siddhi, with his attendant deities and the light and rays of his grace, will come to receive one. A light proceeding from the Asura-loka, produced by the evil passion of jealousy, will also come to receive one.

(11) Despise all those things, which when liberated from the body you will not want; and exercising yourself in those things of which when liberated from the body you will be in want, invoke the Gods to become your helpers.

(184) The Awakened call patience the highest penance, long-suffering the highest Nirvâna; for he is not an anchorite (pravragita) who strikes others, he is not an ascetic (sramana) who insults others.

(406) Him I call indeed a Brâhmana who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate.

(1) LOOK that nought work in thy wit nor in thy will but only God. And try for to fell all witting and feeling of ought under God, and tread all down full far under the cloud of forgetting. And thou shalt understand, that thou shalt not only in this work forget all other creatures than thyself, or their deeds or thine, but also thou shalt in this work forget both thyself and also thy deeds for God, as well as all other creatures and their deeds. For it is the condition of a perfect lover, not only to love that thing that he loveth more than himself; but also in a manner for to hate himself for that thing that he loveth.

(7) By thus being set face to face, however weak the mental faculties may be, there is no doubt of one's gaining Liberation. Yet, though so often set face to face, there are classes of men who, having created much bad karma, or having failed in observance of vows, or, their lot [for higher development] being altogether lacking, prove unable to recognize: their obscurations and evil karma from covetousness and miserliness produce awe of the sounds and radiances, and they flee. [If one be of these classes], then, on the Fourth Day, the Bhagavan Amitabha and his attendant deities, together with the light-path from the Preta-loka, proceeding from miserliness and attachment, will come to receive one simultaneously.

(410) Him I call indeed a Brâhmana who fosters no desires for this world or for the next, has no inclinations, and is unshackled.

(34) Sariputra asked: “Do you then mean that there is no need to keep from carnality, hatred and stupidity to win liberation?”

The goddess replied: “In the presence of those who are proud (of their superior knowledge) the Buddha said it is important to keep from carnality, hatred and stupidity in the quest of liberation; but where they are absent, He said that the underlying nature of carnality, hatred and stupidity (i.e. the self-nature) is identical with liberation.

(213) From affection comes grief, from affection comes fear; he who is free from affection knows neither grief nor fear.

(14) You are from all phenomena released; hence, to the King of Dharma, I bow down. You preached neither is nor is not for all things by causes are created. There is neither self nor doing nor thing done, but good or evil karma is infallible.