(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.’ ”

(18) Resorting to a sequestered spot, eating but little, speech and body and mind subdued, always engaged in meditation and concentration, endued with dispassion;

(3) The thought thus must be kept ever under watch; I must always be as if without carnal sense, like a thing of wood. The eyes must never glance around without object; their gaze should always be downward, as if in meditation. But sometimes, to rest his gaze, one may look around him; he sees [strangers] as mere phantoms, but will turn his eyes upon them to bid them welcome. On the road, and other such places, he will look from time to time to the four quarters of space, to take note of danger; he will rest and turn round to look about him. He will go forward or backward with heed, and in all conditions do what he has to do with understanding. In every act that he undertakes he will consider the due posture of his body, and from time to time will look to see how it is. He will watch with great heed the wild elephant of his thought, so that it remain bound to the stout stake of holy meditation and become not loosed. He will watch to see where his mind is moving, so that it may not even for an instant cast off the yoke of rapt devotion....

(16) Harmlessness, truth, absence of anger, renunciation, serenity, absence of calumny, compassion to creatures, uncovetousness, gentleness, modesty, absence of fickleness;

(29) What is it not to abandon the created ? It is this; not to abandon great mercy and compassion; to cherish the thought of omniscience and never to be negligent; even to teach all beings without weariness; ever to remember and practise the law of the fourfold acceptance; not to spare body and life for the protection of the true law; to accumulate a stock of merit without weariness; ever to have the mind abiding in peace with the necessary means and the transference of one’s merit to others; to seek the law diligently; to preach the law without sparing; not to fear entering a life of birth and death as he strives to honour all the Buddhas; to be far above either sorrow in poverty or joy in prosperity; not to despise novices; to revere sages like the Buddhas-; to make those who fall into passion return to the right thought; not to deem the pleasure of renunciation the best; not to get attached to one’s own pleasures but to rejoice at other’s pleasures; to regard meditation as the hell; to regard a life of birth and death as a pleasure garden; to regard those who come to seek [the law] as good teachers; to abandon all possessions with the thought for the acquirement of omniscience; to cherish the thought of rescue and protection when seeing those who break the precepts; to regard the Para-mitas as parents; to regard the laws of requisites for attaining the supreme knowledge as kinsfolk; to do good without limit; to perfect one’s own land of Buddha with all adornments of the pure land; to be endowed with perfect signs by practising infinite charity; to purify the body, speech and mind by removing all wickedness; to undergo bravely the countless kalpas of birth and death; never to be weary in hearing of the infinite virtue of Buddha; to slay the enemy of passion with the sword of wisdom; to be far above the Skandhas, the Ayatanas and the Dhatus; to care for all beings for their eternal liberation; to vanquish the army of evil with great diligence; ever to seek the wisdom of unconscious reality; not to abandon things of the world abiding in self-contentment with the fewest possible desires; to follow the world without injuring one’s dignity; to lead beings by means of the supernatural wisdom; not to forget what has been learned being in possession of a retentive memory; to exterminate doubts as entertained by all according to their capacities; to preach [the law] without impediments with the perfect eloquence that fulfills every desire; to enjoy the happiness, belonging to gods and men by practising the tenfold goodness with a pure heart; to open the way of the Brahman god by practising the fourfold infinite [mind] ; to pray [to Buddha] to preach the law that he may rejoice at it and praise goodness; to obtain the voice of Buddha whereby the body, speech and mind are improved; to obtain the dignity of Buddha whereby good virtues are intensely practised, ever in enhancement of his behaviour; to found an order of Bodhisattvas by teaching the Mahayana; not to lose the stock of merit with a mind free from dissipation; —

(4) Free from desire, with the mind and the self controlled, having relinquished all possessions, doing mere bodily action, he incurs no sin.

(6) Serene-minded, fearless, firm in the vow of godly life, having restrained the mind, thinking on Me, and balanced, let him sit, looking up to Me as the Supreme.

(18) Endued with a pure reason, controlling the self with firmness, abandoning sound and other objects, and laying aside love and hatred;

(6) To him whose food and recreation are moderate, whose exertion in actions is moderate, whose sleep and waking are moderate, to him accrues Yoga which is destructive of pain.

(6) Let the Yogin try constantly to keep the mind steady, remaining in seclusion, alone, with the mind and body controlled, free from desire, and having no possessions.

(46) To discipline oneself in morality and never to blame others for their faults is the pure land of the Bodhisattva; when he shall arrive at full enlightenment, there in that land he will not find even the name of breach of precepts.

(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;

(5) 'I do nothing at all'; thus should the truth-knower think, steadfast, — though seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, letting go, seizing, opening and closing the eyes, — remembering that the senses move among sense-objects.

(7) "Those whose hearts are in a state of repose give forth a divine radiance, by the light of which they see themselves as they are. And only by cultivating such repose can man attain to the constant. "Those who are constant are sought after by men and assisted by God. Those who are sought after by men are the people of God; those who are assisted by God are his chosen children. "To study this is to study what cannot be learnt. To practise this is to practise what cannot be accomplished. To discuss this is to discuss what can never be proved. Let knowledge stop at the unknowable. That is perfection. And for those who do not follow this, God will destroy them! "With such defences for the body, ever prepared for the unexpected, deferential to the rights of others,—if then calamities overtake you, these are from God, not from man. Let them not disturb what you have already achieved. Let them not penetrate into the soul's abode. For there resides the Will. And if the will knows not what to will, it will not be able to will. "Whatsoever is not said in all sincerity, is wrongly said. And not to be able to rid oneself of this vice is only to sink deeper towards perdition. "Those who do evil in the open light of day,—men will punish them. Those who do evil in secret,—God will punish them. Who fears both man and God, he is fit to walk alone.

(5) He who is thus master of himself will ever bear a smiling face; he will put away frowns and be first to greet others, a friend of the world. He will not noisily and hastily throw down benches or the like, nor beat upon a door, but always will delight in silence. The crane, the cat, and the thief walk silently and calmly, and accomplish the end that they desire; thus the holy man will always act. He will accept with bowed head the words of those who are skilful in exhorting others and do kindness unsought; he will ever be the disciple of all men. He will give applause to all kindly words; when he sees one who does righteous works, he will gladden him with praises....

(36) “ O Manjusri, a Bodhisattva who is sick should conquer his mind in such a manner: he should live neither in the conquered mind nor in the unconquered mind. And why? If he lives in the unconquered mind, he follows in the way of the ignorant, and if he lives in the conquered mind he follows in the way of the Sravakas. “ Therefore a Bodhisattva should live neither in the conquered mind nor in the unconquered mind. To be far above these two states of mind is said to be the life of a Bodhisattva. Not to commit impure deeds even in [the world of] birth and death, and never to enter into Nirvana, while he is living in Nirvana— this is the life of a Bodhisattva. Doing neither the deeds of an ordinary man, nor the deeds of a saint is the life of a Bodhisattva. Committing neither impure deeds nor pure deeds is the life of a Bodhisattva. “ Though far above all evil deeds but manifesting himself as repressing evil ones is the life of a Bodhisattva. Seeking omniscience but never making untimely demands is the life of a Bodhisattva. Though knowing that all things are not created but not to enter the rank of certainty is the life of a Bodhisattva. Though contemplating the twelve chains of causation, allow himself to enter all evil thoughts is the life of a Bodhisattva. Though accepting all beings yet never to attain himself to them is the life of a Bodhisattva. Though wishing renunciation yet never to extinguish the body and mind is the life of a Bodhisattva. Though living in the three worlds yet never to go against the nature of things is the life of a Bodhisattva. Though realising the emptiness of things yet to accumulate a stock of merits is the life of a Bodhisattva. Though realising the formlessness of things yet to save all beings is the life of a Bodhisattva. Though realising the nonacting of things yet to manifest in the body which suffers is the life of a Bodhisattva. Though realising causelessness of things to achieve all good deeds is the life of a Bodhisattva. “ Though realising the six Paramitas yet to comprehend all mental conditions of beings is the life of a Bodhisattva. Though realising the six supernatural powers yet never to make passion extinct is the life of a Bodhisattva. Though realising the fourfold infinite mind yet never to covet to be born in the world of the Brahman is the life of a Bodhisattva. Though realising the Dhyana and Samadhi of deliverance yet never to be reborn in their respective 'worlds is the life of a Bodhisattva. Though realising the fourfold meditation yet never to be separated either from the body or the sensation or the mind or the external objects is the life of a Bodhisattva. Though realising the fourfold diligence yet never to abandon the diligence of the body and mind is the life of a Bodhisattva. Though realising the fourfold practice 'which fulfils any desire yet to attain to fullness of supernatural power is the life of a Bodhisattva. Though realising the five senses yet to discern the intelligence or the ignorance of all beings is the life of a Bodhisattva. Though realising the five powers yet to wish to obtain the tenfold power of Buddha is the life of a Bodhisattva. Though realising the seven requisites for attaining supreme enlightenment yet to understand the wisdom of Buddha is the life of a Bodhisattva. Though realising the eightfold right path yet to desire to walk the innumerable ways of Buddha is the life of a Bodhisattva. Though realising the [twofold] equipment, i. e., the control of mind and the meditations yet never to attain to absolute annihilation is the life of a Bodhisattva. “ Though realising that things have neither beginning nor end yet to adorn himself with splendour is the life of a Bodhisattva. Though appearing as a Sravaka or a Pratyeka-Buddha yet never to abandon the law of Buddha is the life of a Bodhisattva. Though following the absolute purity of all things yet, when necessary, to appear as himself for the sake of others is the life of a Bodhisattva. Though comprehending all the Buddha-lands as absolute empty, yet to show all the pure Buddha-lands is the life of a Bodhisattva. Though attaining to the ways of Buddha, rolling the wheel of the law, and entering into Nirvana, yet never to abandon the ways of a Bodhisattva is the life of a Bodhisattva.”

(2) Austerity the second, and to dwell as a Brahmakârin in the house of a tutor, always mortifying the body in the house of a tutor, is the third. All these obtain the worlds of the blessed; but the Brahmasamstha alone (he who is firmly grounded in Brahman) obtains immortality.

(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.

(6) The Perfections, Charity, and the rest, are of an ascending order of excellence; he will not forsake a more excellent for another, save in respect of the dyke of virtue. Thus minded, he will be always active for the welfare of others; even a forbidden deed is permitted to him in his kindliness, if he foresees a good result. He will give of his alms to the fallen, the masterless, and the religious, and eat himself but a moderate portion; he will surrender everything but his three robes. He will not for slight purpose afflict his body, which is in the service of the Good Law; for thus it will speedily fulfil the desires of living beings. And therefore he will not cast away his life for one whose spirit of mercy is impure, but only for one whose spirit is like his own; and thus naught is lost....

(10) It is unmeet for me to hate them that destroy or revile images, sanctuaries, or the Good Law; for the Enlightened and their company thereby take no hurt. If men wrong thy dear ones, masters, brothers, and the rest, know as before that outer forces are working, and restrain thy wrath. Whether it be wrought by a thing with or without thought, suffering is assured to living beings; it is found in whatever has thought; then bear with it. Some in their blindness do wrong, others in their blindness are wroth with them; whom of these may we call blameless, or whom guilty? Why hast thou of old done so that thou art thus afflicted now by others?