(28) From steadfastly following after the means of Yoga, until impurity is worn away, there comes the illumination of thought up to full discernment.

(29) The eight means of Yoga are: the Commandments, the Rules, right Poise, right Control of the life-force, Withdrawal, Attention, Meditation, Contemplation.

(11) 'This, the firm holding back of the senses, is what is called Yoga. He must be free from thoughtlessness then, for Yoga comes and goes.'

(4) “Virtuous ones, the (human) body being so repulsive, you should seek the Buddha body. Why? Because the Buddha body is called Dharmakaya, the product of boundless merits and wisdom; the outcome of discipline, meditation, wisdom, liberation and perfect knowledge of liberation; the result of kindness, compassion, joy and indifference (to emotions); the consequence of (the six perfections or paramitas) charity, discipline, patience, zeal, meditation and wisdom and the sequel of expedient teaching (upaya); the six supernatural powers; the three insights; the thirty-seven stages contributory to enlightenment; serenity and insight; the ten transcendental powers (dasabala); the four kinds of fearlessness; the eighteen unsurpassed characteristics of the Buddha; the wiping out of all evils and the performance of all good deeds; truthfulness, and freedom from looseness and unrestraint. So countless kinds of purity and cleanness produce the body of the Tathagata.

(1) Now next, a Consideration of the Activities. — Prajapati created the active functions (karma). They,. when they had been created, strove with one another. * I am going the double meaning of a word, a procedure characteristic of the Upamshads. The word lokya may here be translated 'world-wise or * world-procuring/ When properly instructed, a son is ' world-wise ' in his own attainment of the world through knowledge. He is also * world-procuring ' for his father, in that he is able, through the discharge of appointed filial duties, to help the departed spirit of his father to attain a better world than would otherwise be possible. from the hell called Put, therefore he is called putra (son) [i.e. deliverer from hell],' to speak/ the voice began. ' I am going to see/ said the eye. 6 I am going to hear,' said the ear. So spake the other func- tions, each according to his function. Death, appearing as weariness, laid hold and took possession of them, and, taking possession of them, Death checked them. Therefore the voice becomes weary, the eye becomes weary, the ear becomes weary. But Death did not take possession of him who was the middle breath. They sought to know him. They said: ( Verily, he is the best of us, since whether moving or not moving, he is not perturbed, nor perishes. Come, let us all become a form of him.' Of him, indeed, they became a form. Therefore they are named ' vital breaths ' after him. In whatever family there is a man who has this knowledge, they call that family after him. Whoever strives with one who knows this, dries up and finally dies.— So much with reference to the self.

(14) “Further, the practice of all Dharmas as preached; to keep in line with the doctrine of the twelve links in the chain of existence; to wipe out all heterodox views; to achieve the patient endurance of the uncreate (anutpatti-dharma-ksanti) (as beyond creation); to settle once for all the unreality of the ego and the non-existence of living beings; and to forsake all dualities of ego and its objects without deviation from and contradiction to the law of causality and retribution for good and evil; by trusting to the meaning rather than the letter; to wisdom rather than consciousness; to sutras revealing the whole truth rather than those of partial revelation; and to the Dharma instead of the man (i.e. the preacher); to conform with the twelve links in the chain of existence (nidanas) that have neither whence to come nor wither to go; beginning from ignorance (avidya) which is fundamentally non-existent, and conception (samskara) which is also basically unreal, down to birth (jati) which is fundamentally non-existent; and old age and death (jaramarana) which are equally unreal. Thus, contemplated, the twelve links in the chain of existence are inexhaustible, thereby putting an end to the (wrong) view of annihilation. This is the unsurpassed offering of Dharma.”

(12) “The Tathagata replied:

‘Virtuous one, the offering of Dharma is preached by all Buddhas in profound sutras but it is hard for worldly men to believe and accept it as its meaning is subtle and not easily detected, for it is impeacable in its purity and cleanness. It is beyond the reach of thinking and discriminating; it contains the treasure of the Bodhi-sattva’s Dharma store and is sealed by the Dharani-symbol; it never backslides for it achieves the six perfections (paramitas); discerns the difference between various meanings; is in line with the bodhi Dharma; is at the top of all sutras; helps people to enter upon great kindness and great compassion; to keep from demons and perverse views, and to conform with the law of causality and the teaching on the unreality of an ego; a man, a living being and life and on voidness, formlessness, non-creating and non-uprising. It enables living beings to sit in a bodhimandala to turn the wheel of the law. It is praised and honoured by heavenly dragons, gandharvas, etc. It can help living beings to reach the Buddha’s Dharma store and gather all knowledge (sarvajna realized by) saints and sages, preach the path followed by all Bodhisattvas; rely on the reality underlying all things; proclaim the (doctrine of) impermanence, suffering; voidness and absence of ego and nirvana. It can save all living beings who have broken the precepts and keep in awe all demons, heretics and greedy people. It is praised by the Buddhas, saints and sages for it wipes out suffering from birth and death; proclaims the joy in nirvana as preached by past; future and present Buddhas in the ten directions.

(3) £ Yajnavalkya/ said he, 'when the voice of a dead man goes into fire, his breath into wind, his eye into the sun, his mind into the moon, his hearing into the quarters of heaven, his body into the earth, his soul (atman) into space, the hairs of his head into plants, the hairs of his body into trees, and his blood and semen are placed in water, what then becomes of this person (purusa)? ' 'Artabhaga, my dear, take my hand. We two only will know of this. This is not for us two [to speak of] in public/ The two went away and deliberated. What they said was karma (action). What they praised was karma. Verily, one becomes good by good action, bad by bad action. Thereupon Jaratkarava Artabhaga held his peace.

(25) The Bodhisattva “Superior Virtue” said: “The three karmas (produced by) body, mouth and mind (are different when each is compared to the other two and make three) dualities (but) their underlying nature is non-active; so non-active body is identical with non-active mouth, which is identical with non-active mind. These three karmas being non-active, all things are also non-active. Likewise, if wisdom (prajna) is also non-active, this is initiation into the non-dual Dharma.”

(41) The Doctrine is one which liberateth by being seen, without need of meditation or of sadhana; this Profound Teaching liberateth by being heard or by being seen. This Profound Teaching liberateth those of great evil karma through the Secret Pathway. One should not forget its meaning and the words, even though pursued by seven mastiffs.

(2) Not knowing whether [he be] dead or not, [a state of] lucidity cometh [to the deceased. If the instructions be successfully applied to the deceased while he is in that state, then, by the meeting of the Mother-Reality and the Offspring-Reality, karma controlleth not. Like the sun's rays, for example, dispelling the darkness, the Clear Light on the Path dispelleth the power of karma.

(4) And Pragâpati, looking after them, said: 'They both go away without having perceived and without having known the Self, and whoever of these two , whether Devas or Asuras, will follow this doctrine (upanishad), will perish.' Now Virokana, satisfied in his heart, went to the Asuras and preached that doctrine to them, that the self (the body) alone is to be worshipped, that the self (the body) alone is to be served, and that he who worships the self and serves the self, gains both worlds, this and the next.

(2) According to one's good or bad karma, the vital-force floweth down into either the right or left nerve and goeth out through any of the apertures [of the body]. Then cometh a lucid condition of the mind.

(31) “What is the Bodhisattva not staying in the supra-mundane state (nirvana)? It means studying and practicing the immaterial but without abiding in voidness; studying and practicing formlessness and inaction but without abiding in them; studying and practicing that which is beyond causes but without discarding the roots of good causation; looking into suffering in the world without hating birth and death (i.e. samsara); looking into the absence of the ego while continuing to teach all living beings indefatigably (relentlessly); looking into nirvana with no intention of dwelling in it permanently; looking into the relinquishment (of nirvana) while one’s body and mind are set on the practice of all good deeds; looking into the (non-existing) destinations of all things while the mind is set on practicing excellent actions (as true destinations); looking into the unborn (i.e. the uncreate) while abiding in (the illusion of) life to shoulder responsibility (to save others); looking into passionlessness without cutting off the passion-stream (in order to stay in the world to liberate others); looking into the state of non-action while carrying out the Dharma to teach and convert living beings; looking into nothingness without forgetting about great compassion; looking into the right position (of nirvana) without following the Hinayana habit (of staying in it); looking into the non-reality of all phenomena which are neither firm nor have an independent nature, and are egoless and formless, but since one’s own fundamental vows are not entirely fulfilled, one should not regard merits, serenity and wisdom as unreal and so cease practicing them.

(12) The Bodhisattva “Pure Interpretation” said: “Activity (ju wei) and non-activity (wu wei) are a duality, but if the mind is kept from all mental conditions it will be (void) like space and pure and clean wisdom will be free from all obstructions. This is initiation into the non-dual Dharma.”

(5) But why have we to call in Philosophy to make the Soul immune if it is thus immune from the beginning?

Because representations attack it at what we call the affective phase and cause a resulting experience, a disturbance, to which disturbance is joined the image of threatened evil: this amounts to an affection and Reason seeks to extinguish it, to ban it as destructive to the well-being of the Soul which by the mere absence of such a condition is immune, the one possible cause of affection not being present.

Take it that some such affections have engendered appearances presented before the Soul or Mind from without but taken to be actual experiences within it- then Philosophy's task is like that of a man who wishes to throw off the shapes presented in dreams, and to this end recalls to waking condition the mind that is breeding them.

But what can be meant by the purification of a Soul that has never been stained and by the separation of the Soul from a body to which it is essentially a stranger?

The purification of the Soul is simply to allow it to be alone; it is pure when it keeps no company; when it looks to nothing without itself; when it entertains no alien thoughts- be the mode or origin of such notions or affections what they may, a subject on which we have already touched- when it no longer sees in the world of image, much less elaborates images into veritable affections. Is it not a true purification to turn away towards the exact contrary of earthly things?

Separation, in the same way, is the condition of a soul no longer entering into the body to lie at its mercy; it is to stand as a light, set in the midst of trouble but unperturbed through all.

In the particular case of the affective phase of the Soul, purification is its awakening from the baseless visions which beset it, the refusal to see them; its separation consists in limiting its descent towards the lower and accepting no picture thence, and of course in the banning for its part too of all which the higher Soul ignores when it has arisen from the trouble storm and is no longer bound to the flesh by the chains of sensuality and of multiplicity but has subdued to itself the body and its entire surrounding so that it holds sovereignty, tranquilly, over all.

(24) The Bodhisattva “Unimpeded Mind” said: “Body and its eradication (in nirvana) are a duality but body is identical with nirvana. Why? Because if the underlying nature of body is perceived, no conception of (existing) body and its nirvanic condition will arise, for both are fundamentally non-dual, not being two different things. The absence of alarm and dread when confronting this ultimate state is initiation into the non-dual Dharma.”

(25) Now that he knows the source of his illness, he should forsake the concept of an ego and a living being. He should think of things (dharma) thus:

‘A body is created by the union of all sorts of dharmas (elements) which alone rise and all, without knowing one another and without announcing their rise and fall.’ In order to wipe out the concept of things (dharmas), a sick Bodhisattva should think thus:

‘This notion of dharma is also an inversion, which is my great calamity. So I should keep from it.’ What is to be kept from? From both subject and object. What does this keeping from subject and object mean? It means keeping from dualities. What does this keeping from dualities mean? It means not thinking of inner and outer dharmas (i.e. contraries) by the practice of impartiality. What is impartiality? It means equality (of all contraries e.g.) ego and nirvana. Why is it so? Because both ego and nirvana are void. Why are both void? Because they exist only by names which have no independent nature of their own. “When you achieve this equality you are free from all illnesses but there remains the conception of voidness which also is an illusion and should be wiped out as well.’