(11) But those who practise penance and faith in the forest, tranquil, wise, and living on alms, depart free from passion through the sun to where that immortal Person dwells whose nature is imperishable.

(7) It is well for a man to depart to the forest ere the four bearers carry him away amidst the laments of his folk. Free from commerce and hindrance, possessing naught but his body, he has no grief at the hour of death, for already he has died to the world; no neighbours are there to vex him or disturb his remembrance of the Enlightened and like thoughts. Then I will ever woo sweet Solitude, untroubled dayspring of bliss, stilling all unrest. Released from all other thoughts, with mind utterly set upon my own spirit, I will strive to concentre and control my spirit.

(1) The Lord Buddha, continuing, said unto Subhuti: “Wherever this Scripture is proclaimed, even though it were but a stanza comprising four lines, you should realise that that place would be sanctified by the presence of the whole realm of gods, men, and terrestrial spirits, who ought unitedly to worship, as if before a sacred shrine of Buddha. But what encomium shall express the merit of a disciple who rigorously observes, and diligently studies, the text of this Scripture? Subhuti, you should realise that such a disciple will be endowed with spiritual powers commensurate with initiation in the supreme, incomparable, and most wonderful Law. Whatever place constitutes a repository for this sacred Scripture, there also the Lord Buddha may be found, together with disciples worthy of reverence and honour.”

(39) Thinking thus, direct the resolution [or wish] earnestly [to that Realm]; or, likewise, to any Realm thou mayst desire — The Pre-eminently Happy Realm, or The Thickly-Formed Realm, or The Realm [of Those} of Long Hair, or the Illimitable Vihara of the Lotus Radiance, in Urgyan's presence; or direct thy wish to any Realm which thou desirest most, in undistracted one-pointedness [of mind]. By doing so, birth will take place in that Realm instantaneously.

(6) Trees are not disdainful, and ask for no toilsome wooing; fain would I consort with those sweet companions! Fain would I dwell in some deserted sanctuary, beneath a tree or in caves, that I might walk without heed, looking never behind! Fain would I abide in nature's own spacious and lordless lands, a homeless wanderer free of will, my sole wealth a clay bowl, my cloak profitless to robbers, fearless and careless of my body! Fain would I go to my home the graveyard, and compare with other skeletons my own frail body! for this my body will become so foul that the very jackals will not approach it because of its stench. The bony members born with this corporeal frame will fall asunder from it, much more so my friends. Alone man is born, alone he dies; no other has a share in his sorrows. What avail friends, but to bar his way? As a wayfarer takes a brief lodging, so he that is travelling through the way of existence finds in each birth but a passing rest.

(1) 'There are the two, drinking their reward in the world of their own works, entered into the cave (of the heart), dwelling on the highest summit (the ether in the heart). Those who know Brahman call them shade and light; likewise, those householders who perform the Trinâkiketa sacrifice.'

(2) Upon a memorable occasion, the Lord Buddha sojourned in the kingdom of Shravasti, lodging in the grove of Jeta, a park within the imperial domain, which Jeta, the heir-apparent, bestowed upon Sutana, a benevolent Minister of State, renowned for his charities and benefactions.

(9) How much more, then, if they be holy brāhmins or royal seers devoted to God! Having come into this transitory, joyless world, worship Me.

(18) The Buddha said: “If a Bodhisattva wishes to live in such a pure and clean Buddha land, he should practise the path trodden by the Immutable Tathagata.”

(18) Endowed with a pure understanding, restraining the self with firmness, turning away from sound and other sense-objects, and abandoning love and hatred; Dwelling in solitude, eating but little, controlling the speech, body, and mind, ever engaged in meditation and concentration, and cultivating freedom from passion; Forsaking conceit and power, pride and lust, wrath and possessions, tranquil in heart, and free from ego— he becomes worthy of becoming one with Brahman.

(36) If to be born in the Southern Continent of Jambu, grand delightful mansions will be seen. Enter therein, if one is to enter.

(36) If to be born amongst pretas, desolate treeless plains and shallow caverns, jungle glades and forest wastes will be seen. If one goeth there, taking birth as a preta, one will suffer various pangs of hunger and thirst. Recollect the revulsion; and do not go there by any means. Exert great energy [not to enter therein].

(3) What people call fasting (anâsakâyana), that is really abstinence, for that Self does not perish (na nasyati), which we find out by abstinence. What people call a hermit's life (aranyâyana), that is really abstinence. Ara and Nya are two lakes in the world of Brahman, in the third heaven from hence; and there is the lake Airanimadîya, and the Asvattha tree, showering down Soma, and the city of Brahman (Hiranyagarbha) Aparâgitâ , and the golden Prabhuvimita (the hall built by Prabhu, Brahman). Now that world of Brahman belongs to those who find the lakes Ara and Nya in the world of Brahman by means of abstinence; for them there is freedom in all the worlds .

(18) Hence this bowl of rice will satisfy the whole meeting without being exhausted. The Bodhisattvas, Sravakas, devas and men who take it will experience comfort and joy, like the Bodhisattvas of all blessed pure lands. Their pores will give out profound fragrance which is like the scent of the trees in Fragrant Lands.”

(9) Mark how fortune brings endless misfortune by the miseries of winning it, guarding it, and losing it; men's thoughts cling altogether to their riches, so that they have not a moment to free themselves from the sorrows of life. Thus they who are possessed by desire suffer much and enjoy little, as the ox that drags a cart gets but a morsel of grass. For the sake of this morsel of enjoyment, which falls easily to the beast's lot, man, blinded by his destiny, wastes this brief fortune, that is so hard to win. For all time lasts the struggle for the welfare of the mean body that is doomed to depart and fall into hell, and even a millionth part of this labour would win the rank of the Enlightened. Greater is the pain of them that are possessed by desire than the pain of the way of holiness, and no Enlightenment comes to them. Neither sword, nor poison, nor fire, nor fall into abysses, nor foemen may be compared to the desires, if we bear in mind the agonies of hell and the like. Then shrink from the desires, and learn delight in solitude, in the peaceful woodlands void of strife and toil. Happy are they who are fanned by the sweet silent breezes of the forest, as they walk upon the pleasant rock-floors broad as in a palace and cooled by the moonbeams' sandal ointment, and take thought for the weal of their fellow-creatures! Dwelling anywhere for what time they will, in deserted sanctuary or cave or beneath the trees, saved from the weariness of winning and guarding possessions, they wander fancy-free at pleasure. Indra himself can hardly win the bliss of contentment that is enjoyed by him who wanders homeless at his own free will and unattached to aught.

(30) The Buddha said:

“Ratna-rasi, all species of living beings are the Buddha land sought by all Bodhisattvas. Why is it so? Because a Bodhisattva wins the Buddha land, according to the living beings converted by him (to the Dharma); according to the living beings tamed by him; according to the country (where they will be reborn to) realize the Buddha-wisdom and in which they will grow the Bodhisattva root. Why is it so? Because a Bodhisattva wins the pure land solely for the benefit of all living beings. For instance, a man can build palaces and houses on vacant ground without difficulty, but he will fail if he attempts to build them in (empty) space. So, a Bodhisattva, in order to bring living beings to perfection seeks the Buddha land which cannot be sought in (empty) space.

(38) h) Serenity (dhyana) is the Bodhisattva’s pure land, for when he attains Buddhahood, living beings whose minds are disciplined and unstirred will be reborn there.

(24) Others who have accumulated merit, and devoted themselves sincerely to religion, will experience various delightful pleasures and happiness and ease in full measure. But that class of neutral beings who have neither earned merit nor created bad karma will experience neither pleasure nor pain, but a sort of colourless stupidity of indifference. O nobly-born, whatever cometh in that manner — whatever delightful pleasures thou mayst experience — be not attracted by them; dote not [on them]: think, 'May the Guru and the Trinity be worshipped [with these merit-given delights]'. Abandon all dotings and hankerings.

(21) “When entering this Dharma door, if a Bodhisattva sees all the clean Buddha lands, he should not give rise to joy, desire and pride, and if he sees all the unclean Buddha lands he should not give rise to sadness, hindrance and disappointment; he should develop a pure and clean mind to revere all Tathagatas who rarely appear and whose merits are equal in spite of their appearance in different lands (clean and unclean) to teach and convert living beings.