(2) This brief estate, which once gotten is a means to all the aims of mankind, is exceeding hard to win; if one use it not for wholesome reflection, how shall it ever come again to his lot? As in the night, amidst the gross darkness of the clouds, the lightning shews for an instant its radiance, so by the grace of the Enlightened it may hap that the mind of man turn for an instant to holy works. Thus righteousness is feeble, and the power of evil is constant, mighty, and dire; by what righteousness could it be overcome, if there were not the Thought of Enlightenment? Pondering through many aeons, the Supreme Saints have found this blessing, whereby a swelling joy sweeps in sweetness down the boundless waters of mankind. They who would escape the hundreds of life's sorrows, who would end the anguish of living creatures, and who would taste hundreds of deep delights, must never surrender the Thought of Enlightenment. The wretch held in thrall by Life's minions is declared a son of the Blessed Ones straightway when the Thought of Enlightenment arises in him, and he becomes worshipful to the worlds of men and gods. This foul form that he has taken he makes into the priceless jewel of a Conqueror's form; oh, grasp firmly the Thought of Enlightenment, that exceedingly potent elixir! Ho, ye who are exiles in the marts of bodied being, grasp firmly the precious jewel of the Thought of Enlightenment, which the immeasurably wise sole Guides of the world's caravan have well assayed! Like the plantain- tree, all other righteousness fades away after its fruit is cast; but the tree of the Thought of Enlightenment bears everlasting fruit and fades not, but is ever fecund. Though he have wrought most grievous sins, a man by taking refuge therein escapes them straightway; as ignorant beings under the guardianship of a mighty man escape sore terrors, why seek they not their refuge in this?,..

(12) Suddhamati Bodhisattva said: ‘ ‘ The created and the uncreated make a duality; when one is separated from all ideas, then his mind becomes like the sky, and, being in possession of pure wisdom, it is not hindered by anything. This is to enter the doctrine of non-duality.”

(8) Then Mahakasyapa praised him by saying: ‘ ‘ Rightly said! rightly said! O Mañjuśrī, thou hast spoken excellently. What thou hast spoken is true. All passion is the seed of Tathagatahood. While we Sravakas can never cherish the thought of supreme enlightenment, those beings who commit even the five unpardonable sins are able to cherish the thought [of supreme enlightenment] and bring forth things relating to Buddhahood. But we are forever incapable of cherishing it. Just as a man who is defective in his sense-organs can never’ again enjoy the advantages of the five senses, even so Sravakas and those who have exterminated passions can never partake in the advantages accruing from things relating to Buddhahood and cherish forever no desire [for higher things].

(24) When Vimalakirti and Manjusri spoke these words, one hundred thousand deities in the great assembly all cherished the thought of supreme enlightenment, and ten thousand Bodhisattvas attained to acquiescence in the eternal law.

(8) “Subhuti, the sayings of the Lord Buddha are true, credible, and immutable. His utterances are neither extravagant nor chimerical. Subhuti, the plane of thought to which the Lord Buddha attained, cannot be explained in terms synonymous with reality or non-reality.”

(9) Pushya Bodhisattva said: ‘‘Good and not-good make a duality; if we entertain no thought of good and not-good, then we attain the realm of unconditionality and have a thorough understanding of truth. This is to enter the doctrine of non-duality.”

(3) Buddha spoke to him and said: "Rightly said! Rightly said! O king of deities, I share thy joy; here in this scripture the inconceivable and supreme enlightenment of all the Buddhas of the past, the present, and the future is fully set forth.

(54) The wisdom which is born of discernment is starlike; it discerns all things, and all conditions of things, it discerns without succession: simultaneously.

(11) It also states: "Time begins." This is seen to be true because Change has begun, and Change is the essence of Time, and Time the measure of Change.

(4) Let me not despair that the Enlightenment will come to me; for the Blessed One, the speaker of truth, has revealed this truth, that they who by force of striving have gained hard-won supreme Enlightenment have been erstwhile gnats, gadflies, flies, and worms. Now I am a man by birth, able to know good and evil: why shall I not win the Enlightenment by following the rule of the All-knowing? If I am afraid when I think that I must give my hand or foot, it is because in my heedlessness I confound things of great and of small weight. I may be cleft, pierced, burnt, split open many and many a time for countless millions of aeons, and never win the Enlightenment. But this pain that wins me the Enlightenment is of brief term; it is like the pain of cutting out a buried arrow to heal its smart. All physicians restore health by painful courses; then to undo much suffering let us bear a little. But even this fitting course the Great Physician has not enjoined upon us; he heals them that are grievously sick by tender treatment. At first our Lord ordains gifts only of herbs and the like, and then in due course brings men at last to surrender even their own flesh. When there comes to man the spirit that looks upon his flesh as no more than herbs, what hardship is it for him to surrender his flesh and bone? He is not hurt, for he has cast off sin, nor sad, for knowledge is his; for distress comes in the mind from false imaginations, and in the body from sin. The body is made happy by righteous works, the spirit by knowledge; what can vex the compassionate one who remains in embodied life only for the welfare of others? Annulling his former sins, amassing oceans of righteousness, by the power of his Thought of Enlightenment he travels more swiftly than the Disciples. Having thus in the Thought of Enlightenment a chariot that removes all vexation and weariness, travelling from happiness to happiness, who that is wise will despair?

(52) From perfectly concentrated Meditation on the divisions of time and their succession comes that wisdom which is born of discernment.

(2) When he has thus taken the Thought of Enlightenment in a spirit of grace, the sage must fill his thought with gladness in order to strengthen the issue. This day my birth is fruitful, my human life a blessing; this day have I been born in the race of the Enlightened, now am I their son. And henceforth mine is the task of them who work worthily of their race, lest any blemish fall upon this stainless stock. This Thought of Enlightenment has arisen within me I know not how, even as a gem might be gotten by a blind man from a dunghill; it is an elixir made to destroy death in the world, an unfailing treasure to relieve the world's poverty, a supreme balm to allay the world's sickness, a tree under which may rest all creatures wearied with wandering over life's paths, a bridge open to all wayfarers for passing over hard ways, a moon of thought arising to cool the fever of the world's sin, a great sun driving away the gloom of the world's ignorance, a fresh butter created by the churning ot the milk of the Good Law. For the caravan of beings who wander through life's paths hungering to taste of happiness this banquet of bliss is prepared, that will satisfy all creatures coming to it. I summon to-day the world to the estate of Enlightenment, and meanwhile to happiness; may gods, daemons, and other beings rejoice in the presence of all the Saviours!

(4) When he had spoken these words, five hundred deities attained the pure eye of the Law in all things.

(28) Srigarbha Bodhisattva said: “When a man thinks that he has taken hold of something there is a duality in his mind; when he has no such consciousness he has no consciousness of attainment, nor of abandonment. This is to enter the doctrine of non-duality. ”

(15) Pratyaksha Bodhisattva said: ‘ ‘ The exhaustible and the inexhaustible make a duality. But whether things are ultimately exhausted or not exhausted, there is really nothing exhausted. As there is really nothing exhausted there is emptiness; and there is thus neither exhaustion nor nonexhaustion in emptiness. To understand thus is to enter the doctrine of non-duality.”

(61) She said : “ Even so it is with all the Buddhas and Bodhisattvas; they have attained to supreme enlightenment because there is nothing to attain.”

(16) The Buddha said: “Indeed it is so, indeed it is so!

(29) Candrottama Bodhisattva said: “ Darkness and light make a duality. When there is neither darkness nor light, then this duality disappears. And why ? When one enters the contemplation of the extinction of sense and thought he sees neither darkness nor light; even so are all things. He who comprehends equality therein he is said to enter the doctrine of non-duality.”

(1) Upon that occasion, the venerable Subhuti, hearing the text of this scripture proclaimed, and profoundly realising its meaning, was moved to tears. Addressing the Lord Buddha, he said: “Thou art of transcendent wisdom, Honoured of the Worlds! The Lord Buddha in expounding this supreme canon of Scripture, surpassed in perspicuity every exposition previously heard by me, since my eyes were privileged to perceive this most excellent wisdom. Honoured of the Worlds! In years to come, if disciples hearing this scripture proclaimed, and having within their minds a pure and holy faith, engender true concepts of the ephemeral nature of phenomena—we ought to realise that the cumulative merit of such disciples will be intrinsic and wonderful. Honoured of the Worlds! The true concept of phenomena is, that these are not essentially phenomena, and hence the Lord Buddha declared that they are merely termed phenomena.”

(31) “ Why is it that the wisdom endowed with the necessary means is deliverance ? When a Bodhisattva adorns the land of a Buddha, perfects beings therein, with his mind not born of passion, and conquers his mind without ever feeling tired according to the law of emptiness, no-form, and non-action, he then is said to have the wisdom endowed with the necessary means which is deliverance.