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

(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.

(4) If one is fortunate among men and wealthy, lord over others, best provided with all human enjoyments — that is the highest bliss of men. Now a hundredfold the bliss of men is one bliss of those who have won the fathers' world. Now a hundredfold the bliss of those who have won the fathers' world is one bliss in the Gandharva- world. A hundredfold the bliss in the Gandharva-world is one bliss of the gods who gain their divinity by meritorious works. A hundredfold the bliss of the gods by works is one bliss of the gods by birth and of him who is learned in the Vedas, who is without crook- edness, and who is free from desire. A hundredfold the bliss of the gods by birth is one bliss in the Prajapati- world and of him who is learned in the Vedas, who is without crookedness, and who is free from desire. A hundredfold the bliss in the Prajapati-world is one bliss in the Brahma-world and of him who is learned in the Vedas, who is without crookedness, and who is free from desire. This truly is the highest world. This is the Brahma-world, O king/ — Thus spake Yajnavalkya, [Janaka said:] c I will give you, noble Sir, a thousand [cows]. Speak further than this, for my release.' Then Yajnavalkya feared, thinking: ' This intelligent king has driven me out of every corner.' l

(12) Whose five supernatural powers are walking elephants and horses while the Mahayana is his vehicle, which controlled by the one mind, rolls through the eight noble paths. (Thirty-two) distinctive marks dignify his body; while (eighty) excellences add to it their grace. Shamefulness is his raiment, and deep mind his coiffure. The seven riches that he owns are his assets which, used to teach others, earn more dividends. Dedicating all merits (to Buddhahood), his practice of the Dharma has received wins far greater profit. The four dhyanas are his meditation bed, which from pure living originates. Much learning increases wisdom announcing self-awakening. His broth is the flavour of release. The precepts are his perfumed Salve and pure mind is his bath. By killing the culprit klesa is his boldness unsurpassed. By defeating the four demons, he plants his triumphant banner as a bodhimandala.

(7) He who understands all and who knows all, he to whom all this glory in the world belongs, the Self, is placed in the ether, in the heavenly city of Brahman (the heart). He assumes the nature of mind, and becomes the guide of the body of the senses. He subsists in food, in close proximity to the heart. The wise who understand this, behold the Immortal which shines forth full of bliss.

(3) Then Ushasta Cakrayana questioned him. ' Yajnavalkya/ said he, ' explain to me him who is the Brahma present and not beyond our ken, him who is the Soul in all things.' ' He is your soul (dtman), which is in all things.' c Which one, O Yajnavalkya, is in all things? ' in Soul of yours, which is in all things. He who breathes out with your breathing out (apand] is the Soul of yours, which is in all things. He who breathes about with your breathing about (vyana] is the Soul of yours, which is in all things. He who breathes up with your breathing up (uddna) is the Soul of yours, which is in all things. He is your soul, which is in all things.' a. Ushasta Cakrayana said: ' This has been explained to me just as one might say, <cThis is a cow. This is a horse." Explain to me him who is just the Brahma present and not beyond our ken, him who is the Soul in all things. c He is your soul, which is in all things/ £ Which one, O Yajnavalkya, is in all things? ' c You could not see the seer of seeing. You could not hear the hearer of hearing. You could not think the thinker of thinking. You could not understand the undcrstander of understanding. He is your soul, which is in all things. Aught else than Him [or, than this] is wretched.' Thereupon Ushasta Cakrayana held his peace.

(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! '

(4) ' Let us hear what anybody may have told you/ [con- tinued Yajnavalkya]. £ As a man might say that he had a mother, that he had a father, that he had a teacher, so did that Jabala say, "Brahma is mind." For he might have thought, "What can one have who is without a mind? " But did he tell you Its^seat and support?' ' He did not tell me. ' Verily, Yajnavalkya, do you here tell us.' £ Its seat is just the mind; Its support, space. One should worship It as the blissful (ananda).' c What is Its blissfulness, Yajnavalkya? ' 'Just the mind, your Majesty/ said he. c Verily, your Majesty, by the mind one betakes himself to a woman. A son like himself is born of her. He is bliss. Verily, your Majesty, the highest Brahma is mind. Mind does not desert him who, knowing this, worships it as such. All things run unto him. He, becoming a god, goes to the gods/ ' I will give you a thousand cows with a bull as large as an elephant/ said Janaka, [king] of Videha. Yajnavalkya replied: 'My father thought that without having instructed one should not accept.'

(11) In Reply Vimalakirti Chanted the Following: Wisdom-perfection is a Bodhisattva’s Mother, his father is expedient method, For the teachers of all living beings come, Only from these two (upaya and prajna). His wife is joy in Dharma’s law; Kindness and pity are his daughters; His sons morality and truthfulness; Absolute voidness his quiet abode. Passions are his disciples Whom he transforms at will. Bodhipaksita dharma are his friends. Helping him to win supreme enlightenment. All other perfections are his companions. The four winning methods are his courtesans, hymns, chants and intonations of Dharma are his melodies. Complete control over passions is his domain, passionlessness is his grove. The (seven) grades of bodhi are the flowers bearing the fruit of wisdom’s liberation. The pool of eightfold liberation holds calm water, which is clear and full. The seven blossoms of purity are well arranged to bathe this undefiled (Bohdisattva) man.

(6) Then he said: * Verily, Gautama, that is among divine boons. Mention [one] of human boons/

(420) Him I call indeed a Brâhmana whose path the gods do not know, nor spirits (Gandharvas), nor men, whose passions are extinct, and who is an Arhat (venerable).

(10) I am the Self, O Guḍākeśha, seated in the hearts of all creatures. I am the beginning, the middle, and the end of all beings.

(4) As a goldsmith, taking a piece of gold, reduces it to another newer and more beautiful form, just so this soul, striking down this body and dispelling its ignorance, makes for itself another newer and more beautiful form like that either of the fathers, or of the Gandharvas, or of the gods, or of Prajapati, or of Brahma, or of other beings.

(12) Manjusri asked: “What is the Buddha land void of?”

Vimalakirti replied: “It is void of voidness.”

(23) 'That Self cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses, by him the Self can be gained. The Self chooses him (his body) as his own.'

(413) Him I call indeed a Brâhmana who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct.

(3) He who, dwelling in the semen, yet is other than the semen, whom the semen does not know, whose body the semen is, who controls the semen from within — He is your Soul, the Inner Controller, the Immortal. He is the unseen Seer, the unheard Hearer, the unthought Thinker, the ununderstood Understander. Other than He there is no seer. Other than He there is no hearer. Other than He there is no thinker. Other than He there is no understander. He is your Soul, the Inner Controller, the Immortal. Thereupon Uddalaka Aruni held his peace,

(21) The Buddha then said to SariputANSWER: “Have you seen the world of Profound Joy and its Immutable Tathagata?”

Sariputra replied: “Yes, World Honoured One, I have. May all living beings win a pure land similar to that of the Immutable Buddha and achieve supramundane powers like those of Vimalakirti!

(1) He desired: < Would that a second self of me were pro- duced 1 ' He — death, hunger — by mind copulated with speech (vac). That which was the semen, became the year. Previous to that there was no year. He bore him for a time as long as a year. After that long time he brought him forth. When he was born, Death opened his mouth on him. He cried ' bhan! ' That, indeed, became speech.

(1) He (the knower of the Self) knows that highest home of Brahman, in which all is contained and shines brightly. The wise who, without desiring happiness, worship that Person, transcend this seed, (they are not born again.)