(1) Svetaketu Âruneya went to an assembly of the Pañkâlas. Pravâhana Gaivali said to him: 'Boy, has your father instructed you?' 'Yes, Sir,' he replied.

(7) He said: 'The sun (âditya). For all these beings praise the sun when it stands on high. This is the deity belonging to the udgîtha. If, without knowing that deity, you had sung out your hymns, your head would have fallen off, after you had been warned by me.'

(1) The bull of the herd (meant for Vâyu) said to him: 'Satyakâma!' He replied: 'Sir!' The bull said: 'We have become a thousand, lead us to the house of the teacher;

(7) The king was perplexed, and commanded him, saying: 'Stay with me some time.' Then he said: 'As (to what) you have said to me, Gautama, this knowledge did not go to any Brâhmana before you, and therefore this teaching belonged in all the worlds to the Kshatra class alone. Then he began:

(1) Now follows the udgîtha of the dogs. Vaka Dâlbhya, or, as he was also called, Glâva Maitreya, went out to repeat the Veda (in a quiet place).

(10) In the same manner he addressed the Udgâtri: 'Udgâtri, if you, without knowing the deity which belongs to the udgîtha (the hymns of the Udgâtri), are going to sing it, your head will fall off.'

(5) would lead to complications. And revolutions within lead to fighting without. Surely your Highness would not make a bower into a battlefield, nor a shrine of prayer into a scene of warfare! "Have nothing within which is obstructive of virtue. Seek not to vanquish others in cunning, in plotting, in war. If I slay a whole nation and annex the territory in order to find nourishment for my passions and for my soul,—irrespective of military skill, wherein does the victory lie? "If your Highness will only abstain, that will be enough. Cultivate the sincerity that is within your breast, so as to be responsive to the conditions of your environment, and be not aggressive. The people will thus escape death; and what need then to put an end to war?" When the Yellow Emperor went to see Tao upon the Chü-tz'ŭ Mountain, Fang Ming was his charioteer, Ch'ang Yü sat on his right, Chang Jo and Hsi P'êng were his outriders, and K'un Hun and Hua Chi brought up the rear. On reaching the wilds of Hsiang-ch'êng, these seven Sages lost their way and there was no one of whom to ask the road. By and by, they fell in with a boy who was grazing horses, and asked him, saying, "Do you know the Chü-tz'ŭ Mountain?" "I do," replied the boy. "And can you tell us," continued the Sages, "where Tao abides?" "I can," replied the boy.

(1) There were once three men, well-versed in udgîtha , Silaka Sâlâvatya, Kaikitâyana, Dâlbhya, and Pravâhana Gaivali. They said: 'We are well-versed in udgîtha. Let us have a discussion on udgîtha.'

(1) As also Brahmadatta Caikitaneya, while partaking of King [Soma], said: 'Let this king cause this man's head to fall off, if Ayasya Angirasa sang the Udgitha with any other means than that, for/ said he, 'only with speech and with breath did he sing the Udgitha/

(8) He went and sat down on the orchestra near the Udgâtris, who were going to sing their hymns of praise. And he said to the Prastotri (the leader):

(11) "How is it, Sir," enquired Tzŭ Lu, "that you are so cheerful?" "Come here," replied Confucius, "and I will tell you. For a long time I have been struggling against failure, but in vain. Fate is against me. For a long time I have been seeking success, but in vain. The hour has not come. "In the days of Yao and Shun, no man throughout the empire was a failure, though no one was conscious of the gain. In the days of Chieh and Chou, no man throughout the empire was a success, though no one was conscious of the loss. The times and circumstances were adapted accordingly. "To travel by water and not avoid sea-serpents and dragons,—this is the courage of the fisherman. To travel by land and not avoid the rhinoceros and the tiger,—this is the courage of hunters. When bright blades cross, to look on death as on life,—this is the courage of the hero. To know that failure is fate and that success is opportunity, and to remain fearless in great danger,—this is the courage of the Sage. Yu! rest in this. My destiny is cut out for me." Shortly afterwards, the captain of the troops came in and apologised, saying, "We thought you were Yang Hu; consequently we surrounded you. We find we have made a mistake." Whereupon he again apologised and retired. Kung Sun Lung

(4) He said to them: 'Sirs, Asvapati Kaikeya knows at present that Self, called Vaisvânara. Well, let us go to him.' They went to him.

(43) is [as follows]: O ye Conquerors and your Sons, abiding in the Ten Directions, O ye ocean-like Congregation of the All-Good Conquerors, the Peaceful and the Wrathful, O ye Gurus and Devas, and ye DakinTs, the Faithful Ones, Hearken now out of [your] great love and compassions: Obeisance, O ye assemblage of Gurus and DakinTs; Out of your great love, lead us along the Path.

(10) Lunar Canopy asked: ‘What is this offering of Dharma?’

The deva replied: ‘Go to the Tathagata Bhaisajya who will explain it fully.’

(11) "The snow-goose is white without a daily bath. The raven is black without daily colouring itself. The original simplicity of black and of white is beyond the reach of argument. The vista of fame and reputation is not worthy of enlargement. When the pond dries up and the fishes are left upon dry ground, to moisten them with the breath or to damp them with a little spittle is not to be compared with leaving them in the first instance in their native rivers and lakes." On returning from this visit to Lao Tzŭ, Confucius did not speak for three days. A disciple asked him, saying, "Master, when you saw Lao Tzŭ, in what direction did you admonish him?" "I saw a Dragon," replied Confucius, "—a Dragon which by convergence showed a body, by radiation became colour, and riding upon the clouds of heaven, nourished the two Principles of Creation. My mouth was agape: I could not shut it. How then do you think I was going to admonish Lao Tzŭ?" Upon this Tzŭ Kung remarked, "Ha! then a man can sit corpse-like manifesting his dragon-power around, his thunder-voice heard though profound silence reigns, his movements like those of the universe? I too would go and see him." So on the strength of his connection with Confucius, Tzŭ Kung obtained an interview. Lao Tzŭ received him distantly and with dignity, saying in a low voice, "I am old, Sir. What injunctions may you have to give me?" "The administration of the Three Kings and of the Five Rulers," replied Tzŭ Kung, "was not uniform; but their reputation has been identical. How then, Sir, is it that you do not regard them as Sages?" "Come nearer, my son," said Lao Tzŭ. "What mean you by not uniform?"

(32) The goddess then asked: “Why is the wise elder silent on this point?”

Sariputra replied: “He who wins liberation does not express it in words; hence I do not know what to say!”

(2) They reflected and said: 'Sirs, there is that Uddâlaka Âruni, who knows at present that Self, called Vaisvânara. Well, let us go to him.' They went to him.

(9) Vimalakirti then said to SariputANSWER: “Please be seated on a lion throne.”

(13) "Let me tell you. The government of the Three Kings and Five Rulers was so only in name. In reality, it was utter confusion. The wisdom of the Three Kings was opposed to the brilliancy of the sun and moon above, destructive of the energy of land and water below, and subversive of the influence of the four seasons between. That wisdom is more harmful than a hornet's tail, preventing the very animals from putting themselves into due relation with the conditions of their existence—and yet they call themselves Sages! Is not their shamelessness shameful indeed?" At this Tzŭ Kung became ill at ease. Confucius said to Lao Tzŭ, "I arranged the Six Canons of Poetry, History, Rites, Music, Changes, and Spring and Autumn. I spent much time over them, and I am well acquainted with their purport. I used them in admonishing seventy-two rulers, by discourses on the wisdom of ancient sovereigns and illustrations from the lives of Chou and Shao. Yet not one ruler has in any way adopted my suggestions. Alas that man should be so difficult to persuade, and wisdom so difficult to illustrate." "It is well for you, Sir," replied Lao Tzŭ, "that you did not come across any real ruler of mankind. Your Six Canons are but the worn-out foot-prints of ancient Sages. And what are foot-prints? Why, the words you now utter are as it were foot-prints. Foot-prints are made by the shoe: they are not the shoe itself.

(1) Then he said to Auddâlaka Âruni: 'O Gautama, whom do you meditate on as the Self?' He replied: 'The earth only, venerable king.' He said: 'The Self which you meditate on is the Vaisvânara Self, called Pratishthâ (firm rest). Therefore you stand firm with offspring and cattle.