(5) The impotent man answered, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him,

(231) Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise virtue!

(50) O my son, strip off the old garment of fornication, and put on the garment which is clean and shining, that you may be beautiful in it. But when you have this garment, protect it well. Release yourself from every bond, so that you may acquire freedom. If you cast out of yourself the desire whose devices are many, you will release yourself from the sins of lust.

(6) This, verily, indeed, it was that Uddalaka Aruni knew \vhen he said: — This, verily, indeed, it was that Naka Maudgalya knew when he said: — This, verily, indeed, it was that Kumaraharita knew when he said; * Many mortal men, Brahmans by descent, go forth from this world, impotent and devoid of merit, namely those who practise sexual intercourse without knowing this.' [If] even this much semen is spilled, whether of one asleep or of one awake, [5] then he should touch it, or [without touching] repeat: — f What semen has of mine to earth been spilt now, Whate'er to herb has flowed, whatever to water ' This very semen I reclaim! Again to me let vigor come! Again, my strength; again, my glow! Again the altars and the fire Be found in their accustomed place I Having spoken thus, he should take it with ring-finger and thumb, and rub it on between his breasts or his eye-brows.

(7) But yours be the recompense, (O ye righteous women!) of this great cause. For while lustful desire heart-inflamed from the body there beyond goeth down where the spirit of evil reaches (to ruin, still) ye bring forth the champion to help on the cause, (and thus conquer temptation). So your last word is 'Vayu'; (ye cry it in triumph ).

(186) There is no satisfying lusts, even by a shower of gold pieces; he who knows that lusts have a short taste and cause pain, he is wise;

(6) Now, the woman whom one may desire with the thought, with her and joining mouth with mouth, he should first inhale, then exhale, and say: c With power, with semen, I reclaim the semen from you! ' Thus she comes to be without seed.

(6) The woman whom one may desire with the thought, ' May she enjoy love with me! ' — after coming together with her, joining mouth with mouth, and stroking her lap, he should mutter: — 'Thou that from every limb art come, That from the heart art generate, Thou art the essence of the limbs! Distract this woman here in me, As if by poisoned arrow pierced!'

(32) Reject the feelings of attraction or repulsion, and remember one method of closing the womb-door which I am going to show to thee. Close the womb-door and remember the opposition. This is the time when earnestness and pure love are necessary. As hath been said, Abandon jealousy, and meditate upon the Guru Father-Mother.

(32) For that time there is a profound teaching. O nobly-born, when the attraction and repulsion arise, meditate as follows: 'Alas! what a being of evil karma am I! That I have wandered in the Sangsara hitherto, hath been owing to attraction and repulsion. If I still go on feeling attraction and repulsion, then I shall wander in endless Sangsara and suffer in the Ocean of Misery for a long, long time, by sinking therein. Now I must not act through attraction and repulsion. Alas, for me! Henceforth I will never act through attraction and repulsion.'

(38) But when man came in possession of his faculties he confessed his impotence, and was overcome with amazement, while his body gave itself up to exterior acts.

(6) Her lap is a sacrificial altar; her hairs, the sacrificial grass; her skin, the soma-press. The two lips of the vulva are the fire in the middle. Verily, indeed, as great as is the world of him who sacrifices with the Vajapeya ('Strength- libation ') sacrifice,, so great is the world of him who practises sexual intercourse, knowing this; he turns the good deeds of \\ omen to himself. But he who practises sexual intercourse with- out knowing this — women turn his good deeds unto themselves.

(6) Now, if one's wife have a paramour, and he hate him, let him put fire in an unannealed vessel, spread out a row of reed arrows in inverse order, and therein sacrifice in inverse order those reed arrows, their heads smeared with ghee, saying: — in-breath and out-breath (prdndpanaii) — you, so-and-so ' You have made a libation in my fire! I take away your sons and cattle — you, so-and-so! You have made a libation in my fire! I take away your sacrifices and meritorious deeds x— you, so-and-so ' You have made a libation in my fire! I take away your hope and expectation 1 — you, so-and-so! } Verily, he whom a Brahman who knows this curses — he departs from this world impotent and devoid of merit. There- fore one should not desire sport with the spouse of a person learned in sacred lore (srotriyd] who knows this, for indeed he who knows this becomes superior.

(44) O now, when the Bardo of [taking] Rebirth upon me is dawning! One-pointedly holding fast to a single wish, [May I be able to] continue the course of good deeds through repeated efforts; May the womb-door be closed and the revulsion recollected: The hour hath come when energy and pure love are needed; [May I] cast off jealousy and meditate upon the Guru, the Father-Mother. ['O] procrastinating one, who thinketh not of the coming of death, Devoting thyself to the useless doings of this life, Improvident art thou in dissipating thy great opportunity; Mistaken, indeed, will thy purpose be now if thou returnest empty-handed [from this Since the Holy Dharma is known to be thy true need, Wilt thou not devote [thyself] to the Holy Dharma even now?' Thus say the Great Adepts in devotion. If the chosen teaching of the guru be not borne in mind, Wilt thou not [O shishya] be acting even as a traitor to thyself? It is of great importance that these Root Words be known.

(8) Why make ye this ado, and weep? Weep not. Give place. The damsel is not dead, but sleepeth.

(383) Stop the stream valiantly, drive away the desires, O Brâhmana! When you have understood the destruction of all that was made, you will understand that which was not made.

(371) Meditate, O Bhikshu, and be not heedless! Do not direct thy thought to what gives pleasure that thou mayest not for thy heedlessness have to swallow the iron ball (in hell), and that thou mayest not cry out when burning, 'This is pain.'

(6) If she should not grant him his desire, he should bribe her. If she still does not grant him his desire, he should hit her with a stick or with his hand., and overcome her, saying: becomes inglorious.

(10) Ananda:

The Buddha then said to Ananda:

“You call on Vimalakirti and inquire after his health on my behalf.”

Ananda replied:

“World Honoured One, I am not qualified to call on him to inquire after his health. This is because once when the World Honoured One had a slight indisposition and needed some cow milk, I took a bowl and went to a Brahmin family where I stood at the door. Vimalakirti came and asked me:

‘Why are you out so early holding a bowl in your hand?”

I replied:

‘Venerable Upasaka, the World Honoured One is slightly indisposed and wants some cow milk; this is why I have come here.’

Vimalakirti said:

‘Stop, Ananda, stop speaking these words. The Tathagata’s body is as strong as a diamond for He has cut off all evils and has achieved all good. What kind of indisposition and trouble does He still have? Ananda, do not slander the Tathagata and do not let other people hear such coarse language. Do not let the god (devas) as well as the Bodhisattvas of other pure lands hear about it. Ananda, world ruler (cakravarti) who has accumulated only a few small merits is already free from all ailments; how much more so is the Tathagata who has earned countless merits and has achieved all moral excellences? Go away, Ananda, do not cover us all with shame. If the Brahmins heard you they would say:

“How can this man be a saviour if he cannot cure his own illness; how can he pretend to heal the sick?” Get away unnoticed and quickly and do not let others hear what you have said. Ananda, you should know that the body of the Tathagata is the Dharmakaya and does not come from (the illusion of) thought and desire. The Buddha is the World Honoured One (Bhagavat); His body is above and beyond the three realms (of desire, form and beyond form) and is outside the stream of transmigratory suffering. The Buddha body is transcendental (we wei) and is beyond destiny. How then can such a body be ill?’

World Honoured One, his word covered me with shame and I asked myself if I had not wrongly understood the Buddha’s order. At that time, a voice was heard in the air above, saying:

‘Ananda, the Upasaka is right, but since the Buddha appears in the five kasaya (or periods of turbidity on earth), He uses this (expedient) method (upaya) to liberate living beings. Ananda, go and beg for the cow milk without shame.’

World Honoured One, Vimalakirti’s wisdom and power of speech being such, I am really not qualified to call on him to inquire after his health.”

Thus each of the five hundred chief disciples related his encounter with Vimalakirti and declined to call on him to inquire after his health.

(7) Along with it, a dull red light from the Preta-loka, coming side by side with the Light of Wisdom, will also shine upon thee. Act so that thou shalt not be fond of it. Abandon attachment [and] weakness [for it].