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(9) The Sovereign Science, the Sovereign Secret, the Supreme Purifier is this; immediately comprehensible, unopposed to Dharma, very easy to perform, imperishable.

(14) Again, to practise according to the teaching of all the law, to be in accordance with the twelve chains of causation, to be far above all heresies, to attain to the acquiescence in the eternal law, to be absolutely selfless, to be without personality, yet to be free from dissension, free from discord concerning the law of cause and effect, to be free from ideas of possession, not to depend on words but to depend on meaning, not to depend on knowledge but to depend on wisdom, not to depend on incomplete scriptures but to depend on complete scripture, not to depend on man but to depend on the law, to be in accordance with the nature of things, not to cherish any heretical views, to have no abode, and no refuge, to regard the twelve chains of causation as working in an endless circle thus as follows:—as ignorance is completely annihilated, all component things are completely annihilated, until we come to, as birth is completely annihilated, old age and death are also completely annihilated. This is paying homage to the law, which is superior to all other homages.’ ”

(26) A discerning which is carried on without wavering is the means of liberation.

(1) “By this wisdom shall enlightened disciples be enabled to bring into subjection every inordinate desire! Every species of life, whether hatched in the egg, formed in the womb, evolved from spawn, produced by metamorphosis, with or without form or intelligence, possessing or devoid of natural instinct—from these changeful conditions of being, I command you to seek deliverance, in the transcendental concept of Nirvana. Thus, you shall be delivered from an immeasurable, innumerable, and illimitable world of sentient life; but, in reality, there is no world of sentient life from which to seek deliverance. And why? Because, in the minds of enlightened disciples there have ceased to exist such arbitrary concepts of phenomena as an entity, a being, a living being, or a personality.”

(4) Again, O Maitreya, there are two ways by which Bodhisattvas though comprehending the profound doctrine yet harm themselves and can never attain to the acquiescence in the eternal law. What are they? To despise novices among Bodhisattvas and not to teach them is the one, and although they comprehend the profound doctrine, yet to explain it according to their own ideas is the other; these are the two ways.”

(2) “O Maitreya, it should be known that there are two kinds of Bodhisattvas. Who are they? The one is those who are fond of phrase and rhetoric, the other is those who can really and unflinchingly attain to the truth with all its deep meaning. Those who delight in phrase and rhetoric should be known as but novices among Bodhisattvas. Those who can understand [the knowledge of] such a profound scripture as this, stainless and free from attachment, and who are ever fearless, able io enter it, by hearing become pure in mind, hold it, recite it, and practise it according to its teaching, should be regarded as having been long in discipline in the ways of Bodhisattvahood.

(3) “O Maitreya, there are two ways by which novices among Bodhisattvas may fail to attain to the conviction in this profound doctrine. What are they? First, when they hear this scripture which has never been heard before, they may fear and doubt that they may not be able to follow it, and not believing it they may slander it saying : I have never heard the like before; whence comes it? Secondly, although they may hold and explain this profound scripture, yet they are not intimate with it, nor do they honour it, nor do they revere it, but often do they find fault with it. Those who behave either in one way or in the other should be known as novices among Bodhisattvas; they harm themselves and can never conquer their minds in the profound doctrine. “

(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.

(29) Therefore a Bodhisattva should not be bound. What is bondage ? What is deliverance ? To covet the taste of meditation is the bondage of a Bodhisattva. The birth of necessary means is the life of deliverance for a Bodhisattva. The wisdom destitute of the necessary means is bondage. The wisdom endowed with the necessary means is deliverance. The necessary means destitute of wisdom is bondage. The necessary means endowed with wisdom is deliverance.

(11) Ananda said: “Well [O Lord], I have already grasped the essence of this scripture; but, O Blessed One, what should this scripture be called?” Buddha spoke to Ananda: “This scripture should be called ‘That Which is preached by Vimalakirti (Vimalakirti-nirdesa) ’ and also ‘The Doctrine of Inconceivable Emancipation.’ Thou shouldst remember thus.”