(332) Strive eagerly to be victorious over every man in prudence; maintain self-sufficiency.

(3) Mahakasyapa:

The Buddha then said to Mahakasyapa:

“Go to Vimalakirti to enquire after his health on my behalf.”

Mahakasyapa said:

“World Honoured One, I am not qualified to call on him to inquire after his health. The reason is that once when I went begging for food in a lane inhabited by poor people, Vimalakirti came and said:

“Hey, Mahakasyapa, you are failing to make your kind and compassionate mind all-embracing by begging from the poor while staying away from the rich. Mahakasyapa, in your practice of impartiality, you should call on your donors in succession (regardless of whether they are poor or rich). You should beg for food without the (ulterior) idea of eating it. To wipe out the concept of rolling (food into a ball in the hand), you should take it by the hand (i.e. without the idea of how you take it). You should receive the food given without the idea of receiving anything.

When entering a village, you should regard it as void like empty space. When seeing a form, you should remain indifferent to it. When you hear a voice, you should consider it (as meaningless as) an echo. When you smell an odor, take it for the wind (which has no smell). When you eat, refrain from discerning the taste. Regard all touch as if you were realizing wisdom (which is free from feelings and emotions). You should know that all things are illusory, having neither nature of their own nor that of something else, and that since fundamentally, they are not self-existent, they cannot now be the subject of annihilation. Mahakasyapa, if you can achieve all eight forms of liberation without keeping from the eight heterodox ways (of life), that is by identifying heterodoxy with orthodoxy (both as emanating from the same source), and if you can make an offering of your (own) food to all living beings as well as to all Buddhas and all members of the Sangha, then you can take the food. Such a way of eating is beyond the troubles (of the worldly man) and the absence of the troubles of Hinayana men); above the state of stillness (in which Hinayana men abstain from eating) and the absence of stillness (of Mahayana men who eat while in the state of serenity); and beyond both dwelling in the worldly state or in nirvana, while your donors reap neither great nor little merits, what they give being neither beneficial nor harmful. This is correct entry upon the Buddha path without relying on the small way of sravakas. Mahakasyapa, if you can so eat the food given you, your eating shall not be in vain.”

“World Honoured One, when I listened to his words which I had never heard before, I gave rise to profound reverence to all Bodhisattvas and thought, ‘His wisdom and power of speech being such, who will fail to develop a mind set on supreme enlightenment?’ Since then I have refrained from urging people to follow the practices of sravakas and pratyeka-buddhas. Hence, I am not qualified to call on him to inquire after his health.”

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

(2) When one sets out to carry out one's decision, care must be taken to see that everything can proceed in a comfortable, easy manner. Too much must not be demanded of the heart. One must be careful that, quite automatically, heart and power correspond to one another. Only then can a state of quietness be attained. During this quiet state the right conditions and the right place must be provided. One must not sit down (to meditate) in the midst of frivolous affairs. That is to say, one must not have any vacuities in the mind. All entanglements must be put aside and one must be supreme and independent. Nor must the thoughts be directed toward the right procedure. If too much trouble is taken there

(375) And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint under the law; keep noble friends whose life is pure, and who are not slothful.

(35) e) Discipline (sila) is the Bodhisattva’s pure land, for when he realizes Buddhahood, living beings who have kept the ten prohibitions will be reborn there.

(22) And where this is wanting, the art See note 31. will never be learned. The second is, a copy or ensample by which thou mayest learn. The third is to give earnest heed to the master, and watch how he worketh, and to be obedient to him in all things, and to trust him and follow him. The fourth is to put thy own hand to the work, and practise it with all industry. But where one of these four is wanting, the art will never be learned and mastered. So likewise is it with this preparation. For he who hath the first, that is, thorough diligence and constant, persevering desire towards his end, will also seek and find all that appertaineth thereunto, or is serviceable and profitable to it. But he who hath not that earnestness and diligence, love and desire, seeketh not, and therefore findeth not, and therefore remaineth ever unprepared. And therefore he never attaineth unto that end.

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

(379) Rouse thyself by thyself, examine thyself by thyself, thus self-protected and attentive wilt thou live happily, O Bhikshu!

(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.

(8) Next follows the fulfilment of prayers. Let a man thus meditate on the Upasaranas, i. e. the objects which have to be approached by meditation: Let him (the Udgâtri) quickly reflect on the Sâman with which he is going to praise;

(41) k) The four persuasive actions (catuh-samgraha-vastu) are the Bodhisattva’s pure land, for when he attains Buddhahood, living beings who have benefited from his helpful persuasion will be reborn there.

(281) Watching his speech, well restrained in mind, let a man never commit any wrong with his body! Let a man but keep these three roads of action clear, and he will achieve the way which is taught by the wise.

(23) The visiting Bodhisattvas asked:

“How many Dharmas should a Bodhisattva achieve in this world to stop its morbid growth (defilements) in order to be reborn in the Buddha’s pure land?”

Vimalakirti replied:

“A Bodhisattva should bring to perfection eight Dharmas to stop morbid growth in this world in order to be reborn in the Pure Land. They are: 1, benevolence towards all living beings with no expectation of reward; 2, endurance of sufferings for all living beings dedicating all merits to them; 3, impartiality towards them with all humility free from pride and arrogance; 4, reverence to all Bodhisattvas with the same devotion as to all Buddhas (i.e. without discrimination between Bodhisattvas and Buddhas); 5, absence of doubt and suspicion when hearing (the expounding of) sutras which he has not heard before; 6, abstention from opposition to the sravaka Dharma, 7, abstention from discrimination in regard to donations and offerings received with no thought of self-profit in order to subdue his mind; and 8, self-examination without contending with others. Thus, he should achieve singleness of mind bent on achieving all merits; these are the eight Dharmas.”

(75) 'One is the road that leads to wealth, another the road that leads to Nirvâna;' if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world.

(44) O now, when the Bardo of [taking] Rebirth upon me is dawning! One-pointedly holding fast to a single wish, [May I be able to] continue the course of good deeds through repeated efforts; May the womb-door be closed and the revulsion recollected: The hour hath come when energy and pure love are needed; [May I] cast off jealousy and meditate upon the Guru, the Father-Mother. ['O] procrastinating one, who thinketh not of the coming of death, Devoting thyself to the useless doings of this life, Improvident art thou in dissipating thy great opportunity; Mistaken, indeed, will thy purpose be now if thou returnest empty-handed [from this Since the Holy Dharma is known to be thy true need, Wilt thou not devote [thyself] to the Holy Dharma even now?' Thus say the Great Adepts in devotion. If the chosen teaching of the guru be not borne in mind, Wilt thou not [O shishya] be acting even as a traitor to thyself? It is of great importance that these Root Words be known.

(13) (Do I ask what is that path?) That way which Thou declarest to me as the path of the Good Mind, O Ahura! (is made in its parts by) the religious precepts and laws of the Saviours, wherein the well-doer thrives from (his) Righteousness . And it marks for the good a reward of which Thou art Thyself the bestower.

(30) Whatever thou desirest will come to pass. Think not upon evil actions which might turn the course [of thy mind]. Remember thy [spiritual] relationship with the Reader of this Bardo Thodol, or with any one from whom thou hast received teachings, initiation, or spiritual authorization for reading religious texts while in the human world; and persevere in going on with good acts: this is very essential. Be not distracted. The boundary line between going upwards or going downwards is here now. If thou givest way to indecision for even a second, thou wilt have to suffer misery for a long, long time. This is the moment. Hold fast to one single purpose. Persistently join up the chain of good acts.

(2) "Now," says Solomon, "defend wisdom, and it will exalt thee, and it will shield thee with a crown of pleasure." For when thou hast strengthened wisdom with a cope by philosophy, and with right expenditure, thou wilt preserve it unassailable by sophists. The way of truth is therefore one. But into it, as into a perennial river, streams flow from all sides. It has been therefore said by inspiration: "Hear, my son, and receive my words; that thine may be the many ways of life. For I teach thee the ways of wisdom; that the fountains fail thee not," which gush forth from the earth itself. Not only did He enumerate several ways of salvation for any one righteous man, but He added many other ways of many righteous, speaking thus: "The paths of the righteous shine like the light." The commandments and the modes of preparatory training are to be regarded as the ways and appliances of life.

(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.