(52) She said : “ Even so, all things are neither existing nor not existing. This is what is taught by Buddha, that [things] are neither existing nor not existing.”

(32) Tattvarata Bodhisattva said: ‘ ‘ Reality and non-reality make a duality. He who sees a reality as it is, does not even see it as distinct from another reality. How much more so with non-reality ? And why ? Reality cannot be seen by the fleshly eye; it is only seen by the eye of wisdom. And in this eye of wisdom there is nothing seen nor unseen. This is to enter the doctrine of non-duality.”

(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.”

(2) There was in the assembly a Bodhisattva named Dharmesvara who spoke thus: “ O sirs, birth and death make a duality: but things are essentially uncreated, and therefore now they are not to be annihilated. To attain to the acquiescence in the law of no-birth—this is to enter the doctrine of non-duality.”

(28) Buddha then spoke to those Bodhisattvas: “There is a doctrine which is hindered neither by things limited and things unlimited; and this ye ought to know. What is meant by things limited? They are things created. What is meant by things unlimited? They are things uncreated. A Bodhisattva ought neither to abandon the created nor to attach himself to the uncreated.

(13) Narayana Bodhisattva said: “Worldliness and unworldliness make a duality; when one comprehends that the nature of this-worldliness is empty, then he attains unworldliness; there is neither coming nor going from one to the other, and there is also neither overflowing nor scattering. This is to enter the doctrine of non-duality. ”

(6) He replied: ‘ ‘ Even so it is; when the form of all things is like a phantom, why dost thou ask me saying ‘whence hast thou come to be born here?’ O Sariputra, to leave is a form of destruction shown in unreal objects; to be born is also a form of continuation shown in unreal objects. A Bodhisattva never exterminates his stock of merit even when he goes out, he never lets evils grow even when he is born.”

(46) He who knows that this body is like froth, and has learnt that it is as unsubstantial as a mirage, will break the flower-pointed arrow of Mâra, and never see the king of death.

(25) Apart from one's own hallucinations, in reality there are no such things existing outside oneself as Lord of Death, or god, or demon, or the Bull-headed Spirit of Death. Act so as to recognize this.

(255) There is no path through the air, a man is not a Samana by outward acts. No creatures are eternal; but the awakened (Buddha) are never shaken.

(13) “ Though he understands that there is neither birth nor death, yet he manifests himself in all lands as the sun is seen from every quarter. “ Honouring countless millions of Tathagatas in all the ten quarters, in him there is no idea of partiality because he distinguishes not between those Buddhas and himself. “ Though he comprehends the emptiness of the nature of those Buddha-lands and beings therein, yet he ever realises the land of purity for the sake of beings who ought to be taught. “ He is the Bodhisattva who possesses the power of fearlessness and manifests even in one moment all beings with their forms, voices, and behaviour. “ Though being conscious of evil yet he follows evil deeds of evil; and he manifests those evils according to his will, through his wisdom of the necessary means. “ He shows himself as subject to old age, disease, and death in order to teach all beings; though he knows that [things are] even as a phantom, yet he understands their real nature in a most thorough manner.

(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.”

(24) Cittanavarana Bodhisattva said: ‘ ‘ The body and its annihilation make a duality. The body is in itself its annihilation. And why ? When one understands the true nature of the body, then he cherishes no longer the idea that there is the body and there is its annihilation. There is no duality or distinction between the body and its annihilation. Not to be astonished at this, nor to be afraid of it, is to enter the doctrine of non-duality.”