(14) Again, to practise according to the teaching of all the law, to be in accordance with the twelve chains of causation, to be far above all heresies, to attain to the acquiescence in the eternal law, to be absolutely selfless, to be without personality, yet to be free from dissension, free from discord concerning the law of cause and effect, to be free from ideas of possession, not to depend on words but to depend on meaning, not to depend on knowledge but to depend on wisdom, not to depend on incomplete scriptures but to depend on complete scripture, not to depend on man but to depend on the law, to be in accordance with the nature of things, not to cherish any heretical views, to have no abode, and no refuge, to regard the twelve chains of causation as working in an endless circle thus as follows:—as ignorance is completely annihilated, all component things are completely annihilated, until we come to, as birth is completely annihilated, old age and death are also completely annihilated. This is paying homage to the law, which is superior to all other homages.’ ”

(23) ^antendriya Bodhisattva said: “Buddha, the Law, and the Brotherhood make a set of dualities. Buddha is the Law, and the Law is the Brotherhood; this triple treasure is in nature uncreated like emptiness of space; even so are all things. To behave in accordance with this view is to enter the doctrine of non-duality.”

(3) “ O Sariputra, the Law is called complete annihilation; if either birth or death be realised it is either birth or death that is sought for and that is not the Law. The Law is that which knows no attachments; if there be attachments in the Law, Nirvana itself is an attachment; this is not seeking the Law. There is no tracing in the Law; if the Law be traced, that is tracing and not seeking the Law. There is neither taking nor giving in the Law; if there be either taking or giving in the Law, this is either taking or giving and not seeking the Law. There is no refuge in the Law; if there be any refuge in the Law, this is attachment to the refuge and not seeking the Law. The Law is formless ; if there be recognition of form, this is seeking the form and not seeking the Law. The Law knows no abodes ; if it knows an abode, this is abiding and not seeking the Law. The Law is impossible to be seen, heard, or known; if there be something to be seen, heard, or known, this is seeing or hearing or knowing, and not seeking the Law. The Law is uncreated; if it be created this is seeking the created and not seeking the Law. Therefore, O Sariputra, he who seeks the Law should not seek any thing in the Law.

(12) Buddha replied: ‘O noble youth, homage of the law is this: the profound scriptures preached by Buddha are so subtle and so difficult to understand that all the world is unwilling to accept and believe them; so they are pure without blemish; they are unobtainable by mere discrimination or thought; they are enclosed in the treasury of virtues of a Bodhisattva; they are sealed with the seal of Dharani; they lead to the state from which one never retreats; they perfect the six Paramitas; they rightly discriminate the meaning [of all things] ; they are in accordance with the law of Bodhi; they are superior to all other scriptures; they lead to great mercy and compassion; they are far above all the temptation of evils and heresies; they are in harmony with the law of causation; they transcend self, individuality, personality and durability; they are empty, formless, aimless and causeless; they are capable of elevating beings to a seat in the Bodhimandala and roll the wheel of the law; praised by all deities, serpent gods, and Gandharvas; they are capable of leading beings to the mine of virtues of Buddha ; they comprehend all wisdom of the wise and the holy; they preach the paths walked by Bodhisattvas; they are based on the doctrine that all things are real; they unmistakably proclaim the doctrine of transiency, sorrow, emptiness, selflessness, and annihilation; they are capable of saving all who are guilty of trespassing the precepts ; they are capable of causing fear to evil ones; heretics and those who are greedy; they are praised by all the Buddhas and saints; they turn against the sorrows of birth and death, and show the happiness of Nirvana; they are preached by all the Buddhas of the three worlds in the ten quarters —

(34) All the Bodhisattvas, excellent men practising such things, neither abandon the created, nor abide in the uncreated; this is the way of the law called the liberation from the extinguishable as well as from the inextinguishable—ye ought to know.”

(392) After a man has once understood the law as taught by the Well-awakened (Buddha), let him worship it carefully, as the Brâhmana worships the sacrificial fire.

(4) “ O ye gentlemen, this body of ours is to be abhorred, and the body of Buddha is to be desired. And why? The body of Buddha is the body of the law. It is born of immeasurable virtues and wisdom. It is born of discipline, meditation, wisdom, emancipation, wisdom of emancipation. It is born of mercy, compassion, joy, and impartiality. It is born of charity, discipline, patience, diligence, meditation, emancipation, samadhi, learning, meekness, strength, wisdom, and all the Paramitas. It is born of the necessary means. It is born of the six supernatural powers. It is born of the threefold intelligence. It is born of the thirty-seven requisites of enlightenment. It is born of the concentration and contemplation of mind. It is born of the ten powers, threefold fearlessness and the eighteen special faculties. It is born by uprooting all wicked deeds and by accumulating all good deeds. It is born of truth. It is born of temperance. Of these immeasurable pure virtues is born the body of Tathagata.

(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.

(27) The heavenly maiden said: “ Thou shouldst not deem these flowers unlawful. And why? These flowers discriminate not between one thing', and another; it is thou thyself that does cherish the thought of discrimination. So far as the Law of Buddha is concerned, if any mendicant has discrimination in his mind he is said to be unlawful; if there be no discrimination nothing is unlawful; Behold those Bodhisattvas to whom the flowers never cling, because they have exterminated all thoughts of discrimination. Just as when a man has fear in his mind evil spirits take the opportunity to enter into him, even so since these disciples cherish fear of mortal existence, things such as form, sound, odour, flavour, and touch take the opportunity to tempt them. With those who are far above fear, the passions of the five senses can do nothing with them. If passion remains the flowers cling; when passion is extinguished the flowers can no longer cling.”

(14) Sadhumati Bodhisattva said: ‘ ‘ Samsara (transmigration) and Nirvana make a duality; but when one understands the nature of Samsara, then he understands that there is neither Samsara nor bondage nor liberation nor burning nor extinction. To understand thus is to enter the doctrine of non-duality.”