(2) 'He who meditates on the mind as Brahman, is, as it were, lord and master as far as the mind reaches--he who meditates on the mind as Brahman.' 'Sir, is there something better than mind?' 'Yes, there is something better than mind.' 'Sir, tell it me.'

(18) O nobly-born, if one recognize not one's own thought-forms, however learned one may be in the Scriptures — both Sutras and Tantras — although practicing religion for a kalpa, one obtaineth not Buddhahood. If one recognize one's own thought-forms, by one important art and by one word, Buddhahood is obtained.

(1) Thine own intellect, which is now voidness, yet not to be regarded as of the voidness of nothingness, but as being the intellect itself, unobstructed, shining, thrilling, and blissful, is the very consciousness, the All-good Buddha.

(58) As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness.

(4) By knowing Him only, a wise Brahman should get for himself intelligence; He should not meditate upon many words, For that is a weariness of speech.

(2) The teacher said: 'Friend, you shine like one who knows Brahman. Who then has taught you ?' He replied: 'Not men. But you only, Sir, I wish, should teach me ;

(26) O nobly-born, to sum up: thy present intellect in the Intermediate State having no firm object whereon to depend, being of little weight and continuously in motion, whatever thought occur to thee now — be it pious or impious — will wield great power; therefore think not in thy mind of impious things, but recall any devotional exercises; or, if thou wert unaccustomed to any such exercises, [show forth] pure affection and humble faith; pray to the Compassionate One, or to thy tutelary deities; with full resolve, utter this prayer: Alas! While wandering alone, separated from loving friends, When the vacuous, reflected boy of mine own mental ideas dawneth upon me, May the Buddhas, vouchsafing their power of compassion, Grant that there shall be no fear, awe, or terror in the Bardo.

(5) The man of steady intellect, undeluded, knower of Brahman, established in Brahman, should not be elated having obtained the pleasant and should not be troubled having got the unpleasant.

(411) Him I call indeed a Brâhmana who has no interests, and when he has understood (the truth), does not say How, how? and who has reached the depth of the Immortal.

(2) 'He who meditates on understanding as Brahman, reaches the worlds where there is understanding and knowledge ; he is, as it were, lord and master as far as understanding reaches--he who meditates on understanding as Brahman.' 'Sir, is there something better than understanding?' 'Yes, there is something better than understanding.' 'Sir, tell it me.'

(12) For he who has not formed the wish to extirpate the passion of the soul, kills himself. But, as seems, ignorance is the starvation of the soul, and knowledge its sustenance.

(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.

(1) Knowing this is sufficient. Recognizing the voidness of thine own intellect to be Buddhahood, and looking upon it as being thine own consciousness, is to keep thyself in the [state of the] divine mind of the Buddha.

(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.

(7) "An owl can catch fleas at night, and see the tip of a hair, but if it comes out in the daytime its eyes are so dazzled it cannot see a mountain. Different creatures are differently constituted. "Thus, as has been said, those who would have right without its correlative, wrong; or good government without its correlative, misrule,—they do not apprehend the great principles of the universe nor the conditions to which all creation is subject. One might as well talk of the existence of heaven without that of earth, or of the negative principle without the positive, which is clearly absurd. Such people, if they do not yield to argument, must be either fools or knaves. "Rulers have abdicated under different conditions, dynasties have been continued under different conditions. Those who did not hit off a favourable time and were in opposition to their age,—they were called usurpers. Those who did hit off the right time and were in harmony with their age,—they were called patriots. Fair and softly, my River friend; what should you know of value and worthlessness, of great and small?" "In this case," replied the Spirit of the River, "what am I to do and what am I not to do? How am I to arrange my declinings and receivings, my takings-hold and my lettings-go?" "From the point of view of Tao," said the Spirit of the Ocean, "value and worthlessness are like slopes and plains.

(4) “Thus, we are enabled to appreciate the significance of those words which the Lord Buddha invariably repeated to his followers: ‘You disciples must realise that the Law which I enunciated, was presented before your minds in the simile of a raft. If the Law—having fulfilled its function in bearing you to the other shore (Nirvana) —with its coincident qualities and ideas must inevitably be abandoned, how much more inevitable must be the abandonment of qualities or ideas which have an existence apart from the Law?’”

(23) Up to the other day thou wert unable to recognize the Chonyid Bardo and hast had to wander down this far. Now, if thou art to hold fast to the real Truth, thou must allow thy mind to rest undistractedly in the nothing-to-do, nothing-to-hold condition of the unobscured, primordial, bright, void state of thine intellect, to which thou hast been introduced by the guru. [Thereby] thou wilt obtain Liberation without having to enter the door of the womb. But if thou art unable to know thyself, then, whosoever may be thy tutelary deity and thy guru, meditate on them, in a state of intense fondness and humble trust, as overshadowing the crown of thy head. This is of great importance. Be not distracted.

(3) The wise man should not disturb and confuse the minds of the ignorant attached to action. By performing all actions with yogic equanimity, they should make the ignorant do accordingly.

(24) Others who have accumulated merit, and devoted themselves sincerely to religion, will experience various delightful pleasures and happiness and ease in full measure. But that class of neutral beings who have neither earned merit nor created bad karma will experience neither pleasure nor pain, but a sort of colourless stupidity of indifference. O nobly-born, whatever cometh in that manner — whatever delightful pleasures thou mayst experience — be not attracted by them; dote not [on them]: think, 'May the Guru and the Trinity be worshipped [with these merit-given delights]'. Abandon all dotings and hankerings.

(9) O nobly-born, if thou art one who hath not obtained the select words of the guru, thou wilt have fear of the pure radiances of Wisdom and of the deities thereof. Being thus frightened, thou wilt be attracted towards the impure sangsaric objects. Act not so. Humbly trust in the dazzling pu7re radiances of Wisdom. Frame thy mind to faith, and think, 'The compassionate radiances of Wisdom of the Five Orders of Buddhas have come to take hold of me out of compassion; I take refuge in them.'