(13) The great elements, I-consciousness, understanding, and the unmanifested; the ten senses, the mind, the five objects of the senses; Desire, hatred, pleasure, pain, the aggregate, intelligence, and fortitude— this, briefly stated, is the Field together with its modifications.

(15) Above and below spread its branches, nourished by the gunas. Sense-objects are its buds; and its clustering roots spread downward in the world of men, giving rise to action.

(2) 'There is this verse, "He who sees this, does not see death, nor illness, nor pain; he who sees this, sees everything, and obtains everything everywhere. '"He is one (before creation), he becomes three (fire, water, earth), he becomes five, he becomes seven, he becomes nine; then again he is called the eleventh, and hundred and ten and one thousand and twenty ." 'When the intellectual aliment has been purified, the whole nature becomes purified. When the whole nature has been purified, the memory becomes firm. And when the memory (of the Highest Self) remains firm, then all the ties (which bind us to a belief in anything but the Self) are loosened. 'The venerable Sanatkumâra showed to Nârada, after his faults had been rubbed out, the other side of darkness. They call Sanatkumâra Skanda, yea, Skanda they call him.'

(2) As a man contemplates sense-objects, attachment for them arises, from attachment, desire for them will be born, from desire arises anger, from anger comes delusion, from delusion, comes loss of memory, from loss of memory, comes destruction of discrimination, and from destruction of discrimination he perishes.

(8) The seven senses (prâna) also spring from him, the seven lights (acts of sensation), the seven kinds of fuel (objects by which the senses are lighted), the seven sacrifices (results of sensation), these seven worlds (the places of the senses, the worlds determined by the senses) in which the senses move, which rest in the cave (of the heart), and are placed there seven and seven.

(9) And there is a ten in man himself: the five senses, and the power of speech, and that of reproduction; and the eighth is the spiritual principle communicated at his creation; and the ninth the ruling faculty of the soul; and tenth, there is the distinctive characteristic of the Holy Spirit, which comes to him through faith.

(2) In like manner even as the animals, with grain of fifty and five species and twelve species of medicinal plants, have arisen from the primeval ox, ten thousand species among the species of principal plants, and a hundred thousand species among ordinary plants have grown from all these seeds of the tree opposed to harm, the many-seeded, which has grown in the wide-formed ocean.

(9) O nobly-born, along with the radiances of Wisdom, the impure illusory lights of the Six Lokas will also come to shine. If it be asked, 'What are they?' [they are] a dull white light from the devas, a dull green light from the asuras, a dull yellow light from human beings, a dull blue light from the brutes, a dull reddish light from the pretas, and a dull smoke-coloured light from Hell. These six thus will come to shine, along with the six radiances of Wisdom; whereupon, be not afraid of nor be attracted towards any, but allow thyself to rest in the non-thought condition.

(19) The first form is darkness, the second desire, the third ignorance, the fourth is the excitement of death, the fifth is the kingdom of the flesh, the sixth is the foolish wisdom of flesh, the seventh is the wrathful wisdom. These are the seven powers of wrath.

(28) In the case of seeds, the presence of consciousness and mental operations are manifested. Not only in the process of sprouting, but also in other processes, does the seed show signs of life and mind. Certain seeds are carried to their future abode by means of running streams along which they work their way to congenial soil by means of tiny projecting filaments which they move as legs, and thus propel themselves to shore. A botanist has said regarding a certain species of these "swimming seeds:" "So curiously lifelike are their movements that it is almost impossible to believe that these tiny objects, make good progress through the water, are really seeds and not insects." Certain plants prey upon other plants, twining bands around another plant or tree, which bands work their way through the outer covering of the bark and thus act as suckers through which the parasitic plant draws nourishment from the larger plant, the latter succumbing in time and being literally killed for food by the clinging plant. In South America there are varieties of these climbers which will mount to the top of a tall tree in this way, and after killing their support they will wave long tendrils in the breeze until they fasten hold of another tree which in turn is depleted of its vitality and nourishment, and so on until the parasite is surrounded by a large circle of ruined victims. Other parasites content themselves with boring into a tree trunk and then absorbing enough of the sap of the latter to enable them to live without other work on their own part. In some species, the habit of parasitism is known to have been acquired during the history of the plant, just as some animals (and human beings) have acquired similar habits.

(5) The Lord Buddha addressed Subhuti, saying: “What think you? Can the Lord Buddha be perceived by means of his thirty-two bodily distinctions?” Subhuti replied, saying: “No! Honoured of the Worlds! the Lord Buddha cannot be perceived by means of his thirty-two bodily distinctions. And why? Because, what the Lord Buddha referred to as his ‘thirty-two bodily distinctions,’ are not in reality ‘bodily distinctions,’ they are merely defined as ‘bodily distinctions.’”

(1) 'Fetch me from thence a fruit of the Nyagrodha tree.' 'Here is one, Sir.' Break it.' 'It is broken, Sir.' 'What do you see there?' 'These seeds, almost infinitesimal.' 'Break one of them.' 'It is broken, Sir.' 'What do you see there?' 'Not anything, Sir.'