(15) Free from pride and delusion, having conquered the evil of attachment, ever devoted to the Supreme Self, with desires completely stilled, liberated from the pairs of opposites known as pleasure and pain, the undeluded reach that Immutable Goal.

(41) There being several turning-points, liberation should be obtained at one or other of them through recognizing. But those of very weak karmic connexions, whose mass of obscuration is great [because of] evil actions, have to wander downwards and downwards to the Sidpa Bardo. Yet since there are, like the rungs of a ladder, many kinds of settings-face-to-face [or remindings], liberation should have been obtained at one or at another by recognizing. But those of the weakest karmic connexions, by not recognizing, fall under the influence of awe and terror. [For them] there are various graded teachings for closing the womb-door and for selecting the womb-door; and, at one or other of these, they should have apprehended the method of visualization and [applied] the illimitable virtues [thereof] for exalting one's own condition. Even the lowest of them, resembling the brute order, will have been able -- in virtue of the application of the Refuge — to turn from entering into misery; and, [obtaining] the great [boon] of a perfectly endowed and freed human body, will, in the next birth, meeting with a guru who is a virtuous friend, obtain the [saving] vows.

(5) The sage who has turned away all external impressions, fixing his gaze in the centre of the brows, controlling the incoming and outgoing breath rhythmically, keeping the senses, the mind and the intellect controlled, free from desire, fear and hatred, aspiring for the highest freedom indeed enjoys freedom always.

(5) To the self-controlled sages who are free from desire and wrath, who have controlled their thoughts, who have realised the Self, absolute freedom exists on all sides.

(5) By truthfulness, indeed, by penance, right knowledge, and abstinence must that Self be gained; the Self whom spotless anchorites gain is pure, and like a light within the body.

(3) Those men who, with faith and free from ill-will, practice this my teaching, are also freed from the bondage of action.

(11) Multitudes will be liberated by that recognition; [and] although multitudes obtain liberation in that manner, the number of sentient beings being great, evil karma powerful, obscurations dense, propensities o too long standing, the Wheel of Ignorance and Illusion becometh neither exhausted nor accelerated. Although [all be] set face-to-face in such detail, there is a vast preponderance of those who wander downwards unliberated.

(7) It is truth standing firm. It is revelation of what is, and the transformation of things, and a transition into freshness.

(9) Thus by being set face to face in that detailed manner, those who are destined to be liberated will come to recognize [the Truth]; thereby many will attain Liberation.

(4) Of the man who is devoid of attachment, who is liberated, whose mind is established in knowledge, the whole action performed in the spirit of sacrifice is dissolved.

(221) Let a man leave anger, let him forsake pride, let him overcome all bondage! No sufferings befall the man who is not attached to name and form, and who calls nothing his own.

(25) A saying, the truth of which is applicable, is: 'In a moment of time, a marked differentiation is created; In a moment of time, Perfect Enlightenment is obtained.'

(2) those things that are difficult to distinguish you might distinguish, and those things that are unknown to the multitude you might know, and that you might be restored to that which is yours, which was already intact and so needs no restoration.

(25) Till the moment which hath just passed, all this Bardo hath been dawning upon thee and yet thou hast not recognized, because of being distracted. On this account, thou hast experienced all the fear and terror. Shouldst thou become distracted now, the chords of divine compassion of the Compassionate Eyes will break, and thou wilt go into the place from which there is no [immediate] liberation. Therefore, be careful. Even though thou hast not recognized ere this — despite thus being set face to face — thou wilt recognize and obtain liberation here.

(13) Yet it is not possible to hold, conjointly, qualities thoroughly opposed, nor that a man who has had a certain fellowship with the One should have divided lives, if he clings to the firm participation in the One; but he must be resistless and resolute, as regards all separations from the uniform. This it is which the teaching of the symbols reverently and enigmatically intimates, by stripping the proselyte, as it were, of his former life, and discarding to the very utmost the habits within that life, makes him stand naked and barefoot, looking away towards the west, whilst he spurns, by the aversion of his hands, the participations in the gloomy baseness, and breathes out, as it were, the habit of dissimilarity which he had acquired, and professes the entire renunciation of everything contrary to the Divine likeness. When the man has thus become invincible and separate from evil, it turns him towards the east, declaring clearly that his position and recovery will be purely in the Divine Light, in the complete separation from baseness; and receiving his sacred promises of entire consort with the One, since he has become uniform through love of the truth. Yet it is pretty evident, as I think, to those versed in Hierarchical matters, that things intellectual acquire the unchangeableness of the Godlike habit, by continuous and persistent struggles towards one, and by the entire destruction and annihilation of things contrary. For it is necessary that a man should not only depart from every kind of baseness, but he must be also bravely obdurate and ever fearless against the baneful submission to it. Nor must he, at any time, become remiss in his sacred love of the truth, but with all his power persistently and perpetually be elevated towards it, always religiously pursuing his upward course, to the more perfect mysteries of the Godhead.

(2) There are certain criteria common to men, as the senses; and others that belong to those who have employed their wills and energies in what is true, -the methods which are pursued by the mind and reason, to distinguish between true and false propositions.

(7) Accordingly, then, in involuntary circumstances, by withdrawing himself from troubles to the things which really belong to him, he is not carried away with what is foreign to him. And it is only to things that are necessary for him that he accommodates himself, in so far as the soul is preserved unharmed. For it is not m supposition or seeming that he wishes to be faithful; but in knowledge and truth, that is, in sure deed and effectual word. Wherefore he not only praises what is noble, but endeavours himself to be noble; changing by love from a good and faithful servant into a friend, through the perfection of habit, which he has acquired in purity from true instruction and great discipline.

(346) That fetter wise people call strong which drags down, yields, but is difficult to undo; after having cut this at last, people leave the world, free from cares, and leaving desires and pleasures behind.

(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

(17) Steadfastness in sacrifice, austerity, and gift is also called “Sat”; and so too is any action connected therewith.