(3) In sitting down, after dropping the lids, one establishes a plumb-line with the eyes and shifts the Light downward. But if the transposition downward is not successful, then the heart is directed toward listening to the breathing. One should not be able to hear with the ear the out- going and intaking of the breath. What one hears is that it has no tone. As soon as it has tone, the breathing is rough and superficial, and does not penetrate into what is ine. Then the heart must be made quite light and insigni icant. The more it is released, the less important it becomes; the less important, the quieter. All at once it becomes so quiet that it stops. Then the true breathing is manifested and the form of the heart can be made conscious. When the heart is light, the breathing is light, for every movement of the heart brings about breathing power. If the breathing is light, the heart is light, for every movement of the breath affects the heart. In order to steady the heart, one begins by cultivating the breathing power. The heart cannot be in luenced directly. Therefore the breathing power is used as a handle, and this is what is called protecting the collected breathing power.

(30) By perfectly concentrated Meditation on the centre of force in the well of the throat, there comes the cessation of hunger and thirst.

(1) 'And he who offers the second oblation, should offer it to Vyâna (back-breathing), saying Svâhâ. Then Vyâna is satisfied,

(3) When Tai lay dying someone asked him: 'O Tai, you have seen the essence of things, how is it with you now?' He said: ' I can say nothing about my state. I have measured the wind all the days of my life, and now the end is come I shall be buried, and so, good night.'

There is no other remedy for death than to look death constantly in the face. We all are born to die; life will not stay with us; we must submit. Even he who held the world under the seal of his ring is now only a mineral in the earth.

(3) 'Yajnavalkya/ said he, 'when a man dies, do the breaths go out of him, or no? J there. He swells up. He is inflated. The dead man lies inflated.'

(12) Because breath comes out of the heart, unrhythmical breathing comes from the heart's unrest. Therefore one must breathe in and out quite softly so that it remains inaudible to the ear, and only the heart quietly counts the breaths. When the heart forgets the number of breaths, that is a sign that the heart has gone off into the outer world. Then one must hold the heart steadfast. If the ear does not listen attentively, or the eyes do not look at the back of the nose, it often happens that the heart runs off outside, or that sleep comes. That is a sign that the condition is going over into confusion and absent-mindedness, and the seed-spirit must be brought into order again. If, in lowering the lids and taking direction from the nose, the mouth is not tightly closed and the teeth are not clenched firmly together, it can easily happen that the heart hastens outward; then one must close the mouth quickly and clench the teeth together. The five senses order themselves according to the heart, and the spirit must call the breathing-power to aid, in order that heart and breath are harmonized. In this way there is need at most of daily work of a few quarter-hours for heart and breathing to come of themselves into the right sort of collaboration and harmony. Then one need no longer count and breathing becomes rhythmical of its own accord. When the breathing is rhythmical the mistakes of laziness and distraction disappear of their own accord.

(2) Thou restest in their funereal chambers, which those who are in their coffins have opened for thee and for thy ... when thou journeyest; thou art firm on thy pedestal, of thy existence, thou appearest in heaven, and thou fastenest the tackle by the side of Rā

(10) How to use the heart correctly during breathing must be understood. It is use without use. One need only let the Light fall quite gently on the hearing. This sentence contains a secret meaning. What does it mean to let the Light fall? It is the radiance of the Light of one's own eyes. The eye looks inward only and not outward. To sense brightness without looking outward means to look inward; it has nothing to do with an actual looking within. What does hearing mean? It is hearing the Light of one's own ear. The ear listens only within and does not listen to what is outside. To sense brightness without listening to what is outside, is to listen to what is within; it has nothing to do with actually listening to what is within. In this sort of hearing, one only hears that there is no sound; in this kind of seeing, one only sees that no shape is there. If the eye is not looking outward and the ear is not harkening outward, they close themselves and are inclined to sink inward. Only when one looks and barkens inward does the organ not go outward nor sink inward. In this way laziness and absent-mindedness are done away with. That is the union of the seed and the Light of the sun and moon.

(1) 'And he who offers the third oblation, should offer it to Apâna (down-breathing), saying Svâhâ. Then Apâna is satisfied. If Apâna is satisfied, the tongue is satisfied, if the tongue is satisfied, Agni (fire) is satisfied, if Agni is satisfied, the earth is satisfied, if the earth is satisfied, whatever is under the earth and under fire is satisfied.

(5) “Said over an ear-ring of the flower Ânch-amu, put upon the right ear of the deceased person, with another ear-ring, put in fine linen, upon which is written the name of N , on the day of burial.”

(27) Manjusri, this is how a sick Bodhisattva should control his mind. To wipe out suffering from old age, illness and death is the Bodhisattva’s bodhi (enlightened practice). If he fails to do so, his practice lacks wisdom and is ineffective. For instance, a Bodhisattva is (called) courageous if he overcomes hatred; if in addition he wipes out (the concept of) old age, illness and death, he is a true Bodhisattva.