(50) By absence of all self-indulgence at this point, when the seeds of bondage to sorrow are destroyed, pure spiritual being is attained.

(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.

(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.

(20) Sumati Bodhisattva said: ‘ ‘ Eye and form make a duality. When one comprehends the nature of the eye, then he no longer desires form, nor is he offended, or infatuated with it. This is called annihilation. The same may be said of the twelve Ayatanas: ear and sound, nose and odour, tongue and taste, body and touch, or mind and ideas; that is: mind and ideas make a duality. When one comprehends the nature of the mind, then he no longer desires ideas, nor is he offended or infatuated with it. This is called annihilation. To abide in this comprehension is to enter the doctrine of non-duality.”

(43) When the object dwells in the mind, clear of memory-pictures, uncoloured by the mind, as a pure luminous idea, this is perception without exterior or consideration.

(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.

(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.

(6) “Subhuti, five hundred incarnations ago, I recollect that as a recluse practising the ordinances of the Kshanti-Paramita, even then I had no such arbitrary ideas as an entity, a being, a living being, or a personality. Therefore, Subhuti, an enlightened disciple ought to discard as being unreal and illusive, every conceivable form of phenomena. In aspiring to supreme spiritual wisdom, the mind ought to be insensible to every sensuous influence, and independent of everything pertaining to sound, odour, taste, touch, or Law. There ought to be cultivated a condition of complete independence of mind; because, if the mind is depending upon any external aid, it is obviously deluded—there is in reality nothing external to depend upon. Therefore, the Lord Buddha declared that in the exercise of charity, the mind of an enlightened disciple ought not to depend upon any form of phenomena. Subhuti, an enlightened disciple desirous to confer benefits upon the whole realm of being, ought thus to be animated in the exercise of charity.”

(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.

(51) There should be complete overcoming of allurement or pride in the invitations of the different realms of life, lest attachment to things evil arise once more.

(4) Animesha Bodhisattva said: ‘ Perceiving and not perceiving make a duality; if there is no perceiving of things they are unobtainable; as they are unobtainable there is neither seizing nor abandoning; there is no working, nor is there any function. This is to enter the doctrine of non-duality.”

(26) Furthermore, even if thou feelest attached to the worldly goods thou hast left behind, or, because of seeing such worldly goods of thine in the possession of other people and being enjoyed by them, thou shouldst feel attached to them through weakness, or feel angry with thy successors, that feeling will affect the psychological moment in such a way that, even though thou wert destined to be born on higher and happier planes, thou wilt be obliged to be born in Hell, or in the world of pretas [or unhappy ghosts]. On the other hand, even if thou art attached to worldly goods left behind, thou wilt not be able to possess them, and they will be of no use to thee. Therefore, abandon weakness and attachment for them; cast them away wholly; renounce them from thy heart. No matter who may be enjoying thy worldly goods, have no feeling of miserliness, but be prepared to renounce them willingly. Think that thou art offering them to the Precious Trinity and to thy guru, and abide in the feeling of unattachment, devoid of weakness [of desire].

(93) He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvâna), his path is difficult to understand, like that of birds in the air.

(31) “What is it not to abide in the uncreated? It is not to regard emptiness as something attained even though one practises emptiness ; not to regard formlessness and aimlessness as something attained even though one practises them; not to regard causelessness as something attained even though one practises it; not to shun the accumulating merits though realising transiency [of things] ; not to abhor birth and death though meditating on pains of this world; never to become weary of teaching others though realising selflessness [of things] ; not to pass to annihilation forever though meditating on annihilation; to practise goodness both in the body and mind though meditating on abandonment; to take refuge in the law though there is no refuge; to care for all beings with the laws of the world though seeing that life has no existence; not to exterminate passions though seeing passionlessness [of things] ; to teach beings with the laws of practice though seeing that there is no practice; not to abandon great compassion though seeing emptiness; not to follow the Hinayana though seeing the ranks of certainty; not to neglect merit, meditation and wisdom so long as the original vow is not fulfilled, though seeing that all things are false, having neither substance nor personality nor master nor form;

(40) Through purity a withdrawal from one’s own bodily life, a ceasing from infatuation with the bodily life of others.

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

(89) Those whose mind is well grounded in the (seven) elements of knowledge, who without clinging to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world.

(28) Again, a Bodhisattva who is sick should cherish such thoughts as these. This sickness of mine is neither real nor existent and the sickness of all beings is also neither real nor existent. When he thinks thus, if he cherished a compassion born of passion, it should be abandoned. And why ? Exterminating all passions which are like external dusts a Bodhisattva should awake great compassion. So far as the compassion born of passion is concerned, there is in his mind abhorence of birth and death. If he is free from [passion] there is no more abhorence. And whatever birth he may undergo he is never affected by his passion. As his birth is free from bondage he is able to preach the law to all beings and make them free; as Buddha taught: it is untrue to say that one who is bound can make another free from his bondage. It is true to say that one who is not bound can free another from his bondage.

(15) This passage from nothingness to real being, this quitting of oneself is a birth accompanied by pain, for by it natural love is excluded. All grief except grief for sin comes from love of the world. In God is neither sorrow, nor grief, nor trouble. Wouldst thou be free from all grief and trouble, abide and walk in God, and to God alone. As long as love of the creature is in us, pain cannot cease.