(6) He said: * You should know me, my dear, as such, that whatsoever I myself know, I have told all to you. But, come! Let us go there and take up studentship.' e Go yourself, Sir.' So Gautama went forth to where [the place] of Pravahana Jaibali was. He brought him a seat, and had water brought; so he made him a respectful welcome. Then he said to him: £A boon we offer to the honorable Gautama! '

(6) Then he said: ' It is well known that I have a full share of gold, of cows and horses, of female slaves, of rugs, of apparel. l6l M Be not ungenerous toward me, Sir, In regard to that which is the abundant, the infinite, the unlimited/ 'Then, verily, 0 Gautama, you should seek in the usual manner.' 6 1 come to you, Sir, as a pupil! ' — with [this] word, verily, indeed, men aforetime came as pupils. — So with the acknow- ledgment of coming as a pupil he remained.

(6) Then he addressed him with an invitation to remain. Not respecting the invitation to remain, the boy ran off. He went to his father. He said to him: 'Verily, aforetime you have spoken of me, Sir, as having been instructed! J 'Five questions a fellow of the princely class (rajanya- bandhu} has asked me. Not a single one of them do I know.' 'What are they?'

(4) ' Maitreyi! ' said Yajnavalkya, ' lo, verily, I am about to wander forth 4 from this state. Behold! Let me make a final settlement for you and that Katyayani.' of the technical philosophical meaning of ' Brahma.' pravrajaka, pravrajita, for « a religious mendicant/

(8) Sariputra said: “I have never heard the like before, O Blessed One, why should this man wish to leave his pure land and come here into a world full of anger and danger?”

(1) Upon that occasion, the venerable Subhuti addressed the Lord Buddha, saying: “Honoured of the Worlds! if a good disciple, whether man or woman, having desired to attain to supreme spiritual wisdom, what immutable Law shall support the mind of that disciple, and bring into subjection every inordinate desire?”

(6) 'Well then, O Gautama, I shall tell thee this mystery, the old Brahman, and what happens to the Self, after reaching death.'

(53) Sariputra asked the heavenly maiden: “ In what place wilt thou be reborn after thou goest from hence ? ” The heavenly maiden replied: “I follow the way of birth as taught by Buddha.”

(2) Buddha then said to a young man called Prabhavyuha : “ Go thou to Vimalakirti to inquire after his health.” Prab-havyuha replied to Buddha and said : “ I am not worthy to go to inquire after his health. And why? I remember one day I was about to go out of the great city of Vaisali when Vimalakirti was about to enter into it. I asked him with bowed head. •' Sir, tell me whence hast thou come ? ’ He replied : ‘ I have come from the Bodhimandala, place of enligten-ment.’ I inquired : ‘ Where is the Bodhimandala ? ’ He replied : ‘ Sincere mind is the Bodhimandala as it is without falsehood. Activity is the Bodhimandala as it accomplishes all works. The deep mind is the Bodhimandala as it increases merits. The enlightened mind is the Bodhimandala as it is without errors. Charity is the Bodhimandala as it expects no rewards. Morality is the Bodhimandala as it fulfills all vows. Patience is the Bodhimandala as it knows no impediment in all beings. Diligence is the Bodhimandala as it is never slothful. Meditation is the Bodhimandala as it controls the mind. Wisdom is the Bodhimandala as it directly sees all things. Mercy is the Bodhimandala as it treats all beings with equality. Compassion is the Bodhimandala as it endures, exhaustion and pain. Joy is the Bodhimandala as it finds pleasure in the law. Impartiality is the Bodhimandala as it destroys both love and hatred. Supernatural power is the Bodhimandala as it is endowed with the six supernatural faculties. Emancipation is the Bodhimandala as it is able to turn away and and leave out. The Necessary Means is the Bodhimandala as it teaches all beings. The Fourfold Acceptance is the Bodhimandala as it embraces all beings. Much-hearing is the Bodhimandala as it practises 'what is heard. Self-control is the Bodhimandala as it rightly observes all things. The Thirty Seven Requisites for attaining supreme enlightenment are the Bodhimandala as they adorn the created things. The fourfold noble truth is the Bodhimandala as it never defrauds the world. The twelvefold chain of causation is the Bodhimandala as it repeats endlessly beginning with ignorance till we come to old age and death. Passions are the Bodhimandala as it knows them to be realities. All beings are the Bodhimandala as it knows them to be selfless. All things are the Bodhimandala as it knows them to be empty. Vanquishing the Evil Ones is the Bodhimandala as it is immovable. The three states of existence are the Bodhimandala as they have no fixed abodes for beings. Roaring like a- lion is the Bodhimandala as it knows no fears. The [ten] powers, the [fourfold] fearlessness, and the [eighteen] special faculties— they are the Bodhimandala as they are without faults. The threefold knowledge is the Bodhimandala as it is without obstacles. Knowing all things with one thought is the Bodhimandala as it attains to omniscience. Thus O noble youth, thou shouldst know that all actions of a Bodhisattva who teaches all beings in accordance with all the Paramitas even to the raising and putting down of his feet should be known as coming from Bodhimandala and abiding in the law’ of Buddha. “ When he had preached this doctrine, five hundred gods all cherished the thought of supreme enlightenment. Therefore I am not worthy to go and inquire after his health.”

(2) Ajatas'atru said: ' Is that all? ' Gargya said: ' That is all.' Ajatas'atru said: ' With that much [only] it is not known.' Gargya said: ' Let me come to you as a pupil/

(9) 'O Brâhmana, as thou, a venerable guest, hast dwelt in my house three nights without eating, therefore choose now three boons. Hail to thee! and welfare to me!'

(1) Buddha then said to Manjusri : “ Go thou to Vimalakirti to inquire after his health.”

(29) Sariputra asked again : “ How long hast thou remained here ? ”

(3) Then Sariputra asked Vimalakirti: “Whence hast thou come to be born here ? Vimalakirti said: “Is there either going or coming in the law which thou hast obtained?”

(415) Him I call indeed a Brâhmana who in this world, leaving all desires, travels about without a home, and in whom all concupiscence is extinct.

(36) Sariputra said : “ Which of the three vehicles dost thou desire?” She replied: “I become a Sravaka when I lead beings by the teaching of Sravakas; I become a Pratyeka-Buddha when I lead beings by the doctrine of causation; I become the great vehicle when I lead beings by the doctrine of great compassion. O Sariputra, just as a man having entered a forest of Campaka blossoms he smells only the odour of these blossoms and nothing else even so one having entered this chamber inhales only the odour of the virtues of Buddha, and is no longer desirous of the odour of other virtues either of Sravakas or Pratyeka-Buddhas.

(8) Manjusri said: “ Sir, thou speakest rightly ; if a man has already come, then he comes not; and if he has already gone, then he goes not. And why ? one who comes comes from nowhere, and one who goes reaches nowhere ; what is seen is not seen. But let us leave this matter aside for a while. Sir, how dost thou bear thy sickness, or may it not be growing severer by improper treatment ? The lord being exceedingly anxious about thee, sends me most cordially to inquire after thy health. Sir, what is the cause of thy sickness'? How long has it lasted ? How can it be cured ? ”

(3) Then he [i.e. Yajfiavalkya] said: 'Venerable Brahmans, let him of you that desires question me. Or do ye all question me. Or I will question him of you that desires [to be questioned]; or I will question all of you/ Those Brahmans, however, durst not.

(1) Upon that occasion, the venerable Subhuti occupied a place in the midst of the assembly. Rising from his seat, with cloak arranged in such manner that his right shoulder was disclosed, Subhuti knelt upon his right knee, then pressing together the palms of his hands, he respectfully raised them towards Lord Buddha, saying: “Thou art of transcendent wisdom, Honoured of the Worlds! With wonderful solicitude, Thou dost preserve in the faith, and instruct in the Law, this illustrious assembly of enlightened disciples. Honoured of the Worlds! if a good disciple, whether man or woman, seeks to obtain supreme spiritual wisdom, what immutable Law shall sustain the mind of that disciple, and bring into subjection every inordinate desire?”

(9) Buddha then said to Rahula; “ Go thou to Vimalakirti to inquire after his health.” Rahula replied to Buddha and said : “ O Blessed One, I am not worthy to go and inquire after his health. And why ? I remember one day the sons of the wealthy householders of Vaisali came to me with bowed heads and questioned me : ‘ Well, O Rahula, thou art the only son of Buddha who has relinquished the throne of a Cakravartin king and hast renounced the world for the purpose of attaining enlightenment. Now tell us what are the advantages of renunciation according to the doctrine.’ “At that time Vimalakirti came to me and said: ‘Well, O Rahula, thou shouldst not preach to them the advantages of renunciation. And why ? Not to have any advantages or merits — this is renunciation. It is a created thing of which we can speak as having any advantages or merits; but renunciation is an uncreated thing, and in an uncreated thing, there are neither advantages nor merits to talk about. O Rahula, renunciation is neither this nor that nor between. It is beyond the sixty-two heresies. It abides in Nirvana attained by the intelligent only. It is walked by the saints alone. If you could subdue evil ones, transcend the five paths of existence, purify the five sights, acquire the five powers, establish the five faculties, were not annoyed by outside things; if you could deliver one from all kinds of wickedness, crush all the heresies, go beyond the unsubstantiality of names, be emerged from muddy pollution; if you were without attachment, free from the idea of possession, free from clinging, not disturbed, and could feel inward joy, watch over others, abide in contemplation, and keep yourself away from all faults : — if you could do these, then you would be said to have true renunciation.’ “ Vimalakirti then spoke to the sons of the wealthy householders and said : ‘ Ye shall practise renunciation according to the true law. And why ? Buddha is seldom seen in this world.’ The sons of the wealthy householders said : ‘ O Sir, we have heard that Buddha said that if it were not permitted by parents no one could renounce the world.’ Vimalakirti said : ‘ Well, yet if ye cherished the thought of supreme enlightenment this is renunciation, this is perfect fulfilment. At that time thirty-two sons of the wealthy householders all cherished the thought of supreme enlightenment. Therefore, I am not worthy to go and inquire after his health.”