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

(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.'

(37) At this time, if one can recollect the Great Symbol [teachings] concerning the Voidness, that will be best. If one be not trained in that, train the [mental] powers into [regarding] all things as illusion [or maya]. Even if this be impossible, be not attracted by anything. By meditating upon the Tutelary Deity, the Great Compassionate [One], Buddhahood will be obtained in the Sambhoga-Kdya.

(32) A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, cannot fall away (from his perfect state)--he is close upon Nirvâna.

(49) When the spiritual man is perfectly disentangled from the psychic body, he attains to mastery over all things and to a knowledge of all.

(93) He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvâna), his path is difficult to understand, like that of birds in the air.

(6) Having well ascertained the object of the knowledge of the Vedânta, and having purified their nature by the Yoga of renunciation, all anchorites, enjoying the highest immortality, become free at the time of the great end (death) in the worlds of Brahmâ.

(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.

(29) “What is meant by not exhausting the mundane (state)? It means not discarding great benevolence; not abandoning great compassion; developing a profound mind set on the quest of all-knowledge (sarvajna or Buddha knowledge) without relaxing for even an instant; relentless teaching and converting living beings; constant practice of the four Bodhisattva winning methods; upholding the right Dharma even at the risk of one’s body and life; unwearied planting of all excellent roots; unceasing application of expedient devices (upaya) and dedication (parinamana); never-ending quest of the Dharma; unsparing preaching of it; diligent worship of all Buddhas; hence fearlessness when entering the stream of birth and death; absence of joy in honour and of sadness in disgrace; refraining from slighting non-practisers of the Dharma; respecting practisers of Dharma as if they were Buddhas; helping those suffering from klesa to develop the right thought; keeping away from (desire and) pleasure with no idea of prizing such a high conduct; no preference for one’s happiness but joy at that of others; regarding one’s experience in the state of samadhi as similar to that in a hell; considering one’s stay in samsara (i.e. state of birth and death) as similar to a stroll in a park; giving rise to the thought of being a good teacher of Dharma when meeting those seeking it; giving away all possessions to realize all-knowledge (sarvajna); giving rise to the thought of salvation when seeing those breaking the precepts; thinking of the (six) perfections (paramitas) as dear as one’s parents; thinking of the (thirty-seven) conditions contributory to enlightenment as if they were one’s helpful relatives; planting all excellent roots without any restrictions; gathering the glorious adornments of all pure lands to set up one’s own Buddha land; unrestricted bestowal of Dharma to win all the excellent physical marks (of the Buddha); wiping out all evils to purify one’s body, mouth and mind; developing undiminished bravery while transmigrating through samsara in countless aeons; untiring determination to listen to (an account of) the Buddha’s countless merits; using the sword of wisdom to destroy the bandit of klesa (temptation) to take living beings out of (the realm of the five) aggregates (skandhas) and (twelve) entrances (ayatana) so as to liberate them for ever; using firm devotion to destroy the army of demons; unceasing search for the thought-free wisdom of reality; content with few desires while not running away from the world in order to continue the Bodhisattva work of salvation; not infringing the rules of respect-inspiring deportment while entering the world )to deliver living beings); use of the transcendental power derived from wisdom to guide and lead all living beings; controlling (dharani) the thinking process in order never to forget the Dharma; being aware of the roots of all living beings in order to cut off their doubts and suspicions (about their underlying nature); use of the power of speech to preach the Dharma without impediment; perfecting the ten good (deeds) to win the blessings of men and devas (in order to be reborn among them to spread the Dharma); practicing the four infinite minds (kindness, pity, joy and indifference) to teach the Brahma heavens; rejoicing at being invited to expound and extol the Dharma in order to win the Buddha’s (skillful) method of preaching; realizing excellence of body, mouth and mind to win the Buddha’s respect-inspiring deportment; profound practice of good Dharma to make one’s deeds unsurpassed; practicing Mahayana to become a Bodhisattva monk; and developing a never-receding mind in order not to miss all excellent merits.

(9) O nobly-born, if thou art one who hath not obtained the select words of the guru, thou wilt have fear of the pure radiances of Wisdom and of the deities thereof. Being thus frightened, thou wilt be attracted towards the impure sangsaric objects. Act not so. Humbly trust in the dazzling pu7re radiances of Wisdom. Frame thy mind to faith, and think, 'The compassionate radiances of Wisdom of the Five Orders of Buddhas have come to take hold of me out of compassion; I take refuge in them.'

(30) What is bondage by wisdom unsupported by expedient methods? It is bondage caused by the Bodhisattva’s desire to embellish the Buddha land (with merits) in order to bring living beings to perfection while practicing for his self-control (the three gates to nirvana, namely,) voidness, formlessness and inactivity. This is called bondage by wisdom unsupported by expedient methods (upaya).

(18) O nobly-born, if one recognize not one's own thought-forms, however learned one may be in the Scriptures — both Sutras and Tantras — although practicing religion for a kalpa, one obtaineth not Buddhahood. If one recognize one's own thought-forms, by one important art and by one word, Buddhahood is obtained.

(3) When the perceiving consciousness in this meditative is wholly given to illuminating the essential meaning of the object contemplated, and is freed from the sense of separateness and personality, this is contemplation (samadhi).

(1) SariputANSWER: Vimalakirti wondered why the great compassionate Buddha did not take pity on him as he was confined to bed suffering from an indisposition.

The Buddha knew of his thought and said to SariputANSWER: “Go to Vimalakirti to enquire after his health on my behalf.”

Sariputra said:

“World Honoured One, I am not qualified to call on him and enquire after his health. The reason is that once, as I was sitting in meditation under a tree in a grove, Vimalakirti came and said:

‘Sariputra, meditation is not necessarily sitting. For meditation means the non-appearance of body and mind in the three worlds (of desire, form and no form); giving no thought to inactivity when in nirvana while appearing (in the world) with respect-inspiring deportment; not straying from the Truth while attending to worldly affairs; the mind abiding neither within nor without; being imperturbable to wrong views during the practice of the thirty-seven contributory stages leading to enlightenment: and not wiping out troubles (klesa) while entering the state of nirvana. If you can thus sit in meditation, you will win the Buddha’s seal.’

“World Honoured One, when I heard his speech I was dumbfounded and found no word to answer him. Therefore I am not qualified to call on him and enquire after his health.”

(2) If, early in the morning, a man can rid himself of all entanglements and meditate from one to two double hours, and then can orientate himself toward all activities and outside things in a purely objective, reflex way, and if this can be continued without any interruption, then after two or three months, all the perfected Ones come from Heaven and sanctify such behaviour.

(16) The consummation of this is freedom from thirst for any mode of psychical activity, through the establishment of the spiritual man.

(1) Let a man meditate on the fivefold Sâman as the five worlds. The hiṅkâra is, the earth, the prastâva the fire, the udgîtha the sky, the pratihâra the sun, the nidhana heaven; so in an ascending line.

(12) Whose five supernatural powers are walking elephants and horses while the Mahayana is his vehicle, which controlled by the one mind, rolls through the eight noble paths. (Thirty-two) distinctive marks dignify his body; while (eighty) excellences add to it their grace. Shamefulness is his raiment, and deep mind his coiffure. The seven riches that he owns are his assets which, used to teach others, earn more dividends. Dedicating all merits (to Buddhahood), his practice of the Dharma has received wins far greater profit. The four dhyanas are his meditation bed, which from pure living originates. Much learning increases wisdom announcing self-awakening. His broth is the flavour of release. The precepts are his perfumed Salve and pure mind is his bath. By killing the culprit klesa is his boldness unsurpassed. By defeating the four demons, he plants his triumphant banner as a bodhimandala.

(2) Such is the Tao of the universe, such is the virtue of the Sage. Wherefore it has been said, "In tranquillity, in stillness, in the unconditioned, in inaction, we find the levels of the universe, the very constitution of Tao." Wherefore it has been said, "The Sage is a negative quantity, and is consequently in a state of passivity. Being passive he is in a state of repose. And where passivity and repose are, there sorrow and anxiety do not enter, and foul influences do not collect. And thus his virtue is complete and his spirituality unimpaired." Wherefore it has been said, "The birth of the Sage is the will of God; his death is but a modification of existence. In repose, he shares the passivity of the Yin; in action, the energy of the Yang. He will have nothing to do with happiness, and so has nothing to do with misfortune. He must be influenced ere he will respond. He must be urged ere he will move. He must be compelled ere he will arise. Ignoring the future and the past, he resigns himself to the laws of God. "And therefore no calamity comes upon him, nothing injures him, no man is against him, no spirit punishes him. He floats through life to rest in death. He has no anxieties; he makes no plans. His honour does not make him illustrious. His good faith reflects no credit upon himself. His sleep is dreamless, his awaking without pain. His spirituality is pure, and his soul vigorous. Thus unconditioned and in repose, he is a partaker of the virtue of God."

(1) Thine own consciousness, not formed into anything, in reality void, and the intellect, shining and blissful, — these two, — are inseparable. The union of them is the Dharma-Kaya state of Perfect Enlightenment.