(3) The thought thus must be kept ever under watch; I must always be as if without carnal sense, like a thing of wood. The eyes must never glance around without object; their gaze should always be downward, as if in meditation. But sometimes, to rest his gaze, one may look around him; he sees [strangers] as mere phantoms, but will turn his eyes upon them to bid them welcome. On the road, and other such places, he will look from time to time to the four quarters of space, to take note of danger; he will rest and turn round to look about him. He will go forward or backward with heed, and in all conditions do what he has to do with understanding. In every act that he undertakes he will consider the due posture of his body, and from time to time will look to see how it is. He will watch with great heed the wild elephant of his thought, so that it remain bound to the stout stake of holy meditation and become not loosed. He will watch to see where his mind is moving, so that it may not even for an instant cast off the yoke of rapt devotion....

(6) 'Having understood that the senses are distinct (from the Âtman), and that their rising and setting (their waking and sleeping) belongs to them in their distinct existence (and not to the Âtman), a wise man grieves no more.'

(277) 'All created things perish,' he who knows and sees this becomes passive in pain; this is the way to purity.

(279) 'All forms are unreal,' he who knows and sees this becomes passive in pain; this is the way that leads to purity.

(25) He thoroughly knows the coming and going of all beings; he is ever emancipated in all things; stainless in the world as a lotus; walks the path of tranquillity, comprehending the nature of things;

(4) 'The wise, when he knows that that by which he perceives all objects in sleep or in waking is the great omnipresent Self, grieves no more.'

(278) 'All created things are grief and pain,' he who knows and sees this becomes passive in pain; this is the way that leads to purity.

(4) Verily, while he does not there know, he is verily know- ing, though he does not know (what is [usually] to be known) 1; for there is no cessation of the knowing of a knower, because of his imperishability [as a knower]. It is not, however, a second thing, other than himself and separate, which he may know. 31: Verily where there seems to be another, there the one might see the other; the one might smell the other; the one might taste the other; the one might speak to the other; the one might hear the other; the one might think of the other; the one might touch the other; the one might know the other.

(353) 'I have conquered all, I know all, in all conditions of life I am free from taint; I have left all, and through the destruction of thirst I am free; having learnt myself, whom shall I teach?'

(25) When the cause of sickness is known then he should abandon all the thoughts both of Self and beings, and cherish the thought of objectivity. He should dwell upon such thoughts as these : ‘the body consists of several constituent parts combined together. When it is produced, it is objects only that are produced; and when it perishes it is objects only that perish. Again, those constituent parts are strangers to one another; when they are produced, they do not say: [we are produced], and when they perish they do not say: [they perish]. “Then again he should abandon even the thought of objectivity and dwell upon such thoughts as these: ‘the thought of objectivity is also an error, and this error is a great calamity; it should be removed; how should it be removed? Free thyself from the ideas of me and mine. How the ideas of me and mine be removed? It means to remove two things. What is meant by being removed from two things? Think neither things within nor without and live the life of equity. How is [the thought of] equity to be dwelt upon? There is equity in self. There is equity in Nirvāna. And why? Both self and Nirvāna are empty. Why are they empty? They are empty because they are mere names. These two things have no definite nature. If a Bodhisattva would attain to this equity there would be no more sickness but that of emptiness; and this emptiness is also empty.

(4) Verily, he Is the great, unborn Soul, who is this [person] consisting of knowledge among the senses. In the space within the heart lies the ruler of all, the lord of all, the king of all. He does not become gi eater by good action nor inferior by bad action. He is the lord of all, the overlord of beings, the protector of beings. He is the separating dam for keeping these worlds apart. Such a one the Brahmans desire to know by repetition of the Vedas, by sacrifices, by offerings, by penance, by fasting. On knowing him, in truth, one becomes an ascetic (muni). Desiring him only as their home, mendicants wander forth. Verily, because they know this, the ancients desired not off- spring, saying: <c What shall we do with offspring, we whose is this Soul, this home? " They, verily, rising above the desire for sons and the desire for wealth and the desire for worlds, lived the life of a mendicant. For the desire for sons is the desire for wealth, and the desire for wealth is the desire for worlds; for both these are desires. That Soul (Atman) is not this, it is not that (neti, neti}. It is unseizable, for it cannot be seized. It is indestructible, for it cannot be destroyed. It is unattached, for it does not attach Itself. It is unbound. It does not tremble. It is not injured. Him [who knows this] these two do not overcome — neither the thought <c Hence I did wrong," nor the thought " Hence I did right/' Verily, he overcomes them both. What he has done and what he has not done do not affect him.

(11) 'This, the firm holding back of the senses, is what is called Yoga. He must be free from thoughtlessness then, for Yoga comes and goes.'

(24) Even though thou dost not experience pleasure, or pain, but only indifference, keep thine intellect in the undistracted state of the [meditation upon the] Great Symbol, without thinking that thou art meditating. This is of vast importance.

(26) This sick Bodhisattva receives sense-impressions as if he did not. Not being endowed yet with the Buddha’s law he does not exterminate sensations to attain to the state of enlightenment. If he suffers he should cherish the great compassion comparing himself with those who are in the unhappy [states of] existence. [And he should dwell upon such a thought as this:] Having conquered myself I will cause all beings to conquer themselves. He ought only to remove his disease but not things themselves. In order to exterminate the origin of disease it should be taught [thus]: What is the origin of disease? It is bondage. Where there is bondage there is disease. By what is it bound? It is bound by the three states of existence. How is it exterminated? It is exterminated by [the thought of] nothing to obtain. Where there is nothing to obtain there is no bondage. What is [the meaning of] nothing to obtain? It is to be free from the two [opposing] heresies. They are [false ideas] of both things within and things without; they are nothing.

(34) Manjusri replied: “According to my view, with regard to all things there is nothing to be said nor to be expressed, nor to be thought about them; they transcend all questioning and answering. This is to enter into the doctrine of non-duality.”

(10) Rest in inaction, and the world will be good of itself. Cast your slough. Spit forth intelligence. Ignore all differences. Become one with the infinite. Release your mind. Free your soul. Be vacuous. Be Nothing! "Let all things revert to their original constitution. If they do this, without knowledge, the result will be a simple purity which they will never lose; but knowledge will bring with it a divergence therefrom. Seek not the names nor the relations of things, and all things will flourish of themselves." "Your Holiness," said the Spirit of the Clouds, as he prostrated himself and took leave, "has informed me with power and filled me with mysteries. What I had long sought, I have now found." The men of this world all rejoice in others being like themselves, and object to others not being like themselves. Those who make friends with their likes and do not make friends with their unlikes, are influenced by a desire to differentiate themselves from others. But those who are thus influenced by a desire to differentiate themselves from others,—how will they find it possible to do so? To subordinate oneself to the majority in order to gratify personal ambition, is not so good as to let that majority look each one after his own affairs. Those who desire to govern kingdoms, clutch at the advantages of the Three Princes without seeing the troubles involved. In fact, they trust to luck. But in thus trusting to luck not to destroy the kingdom, their chances of preserving it do not amount to one in ten thousand, while their chances of destroying it are ten thousand to nothing and even more. Such, alas! is the ignorance of rulers.

(13) 'A wise man should keep down speech and mind; he should keep them within the Self which is knowledge; he should keep knowledge within the Self which is the Great; and he should keep that (the Great) within the Self which is the Quiet.'

(22) 'The wise who knows the Self as bodiless within the bodies, as unchanging among changing things, as great and omnipresent, does never grieve.'

(15) 'He who has perceived that which is without sound, without touch, without form, without decay, without taste, eternal, without smell, without beginning, without end, beyond the Great, and unchangeable, is freed from the jaws of death.'

(2) Ajatasatru said: ' When this man has fallen asleep thus, then the peison who consists of intelligence having by his intelligence taken to himself the intelligence of these senses (prana\ rests in that place which is the space within the heart. When that person restrains the senses, that person is said to be asleep. Then the breath is restrained, The voice is restrained. The eye is restrained. The ear is restrained. The mind is restrained. 1 8. When he goes to sleep, these worlds are his. Then he becomes a great king, as it were. Then he becomes a great Brahman, as it were. He enters the high and the low, as it were. As a great king, taking with him his people, moves around in his own country as he pleases, even so here this one, taking with him his senses, moves around in his own body (tarlra) as he pleases.