(4) People see his pleasure-ground; Him no one sees at all. " Therefore one should not wake him suddenly," they say. Hard is the curing for a man to whom He does not return. Now some people say: " That is just his waking state, for whatever things he sees when awake, those too he sees when asleep." [This is not so, for] there [i.e. in sleep] the person Is self-illuminated/ [Janaka said:] < I will give you, noble Sir, a thousand [cows]. Declare what is higher than this, for my release [from trans- migration].'

(280) He who does not rouse himself when it is time to rise, who, though young and strong, is full of sloth, whose will and thought are weak, that lazy and idle man will never find the way to knowledge.

(2) Ajatasatru said: ' When this man has fallen asleep thus, then the peison who consists of intelligence having by his intelligence taken to himself the intelligence of these senses (prana\ rests in that place which is the space within the heart. When that person restrains the senses, that person is said to be asleep. Then the breath is restrained, The voice is restrained. The eye is restrained. The ear is restrained. The mind is restrained. 1 8. When he goes to sleep, these worlds are his. Then he becomes a great king, as it were. Then he becomes a great Brahman, as it were. He enters the high and the low, as it were. As a great king, taking with him his people, moves around in his own country as he pleases, even so here this one, taking with him his senses, moves around in his own body (tarlra) as he pleases.

(4) Verily, a person has those arteries called hita; as a hair subdivided a thousandfold, so minute are they, full of white, blue, yellow, green, and red. Now when people seem to be killing him, when they seem to be overpowering him, when an elephant seems to be tearing him to pieces, when he seems to be falling into a hole — in these circumstances he is imagining through ignorance the very fear which he sees when awake. When he imagines that he is a god, as it were, that he is a king, as it were, or " I am this world-all," that is his highest world.

(4) £ Having had enjoyment in this state of deep sleep, having traveled around and seen good and bad, he hastens again, according to the entrance and place of origin, back to sleep. Whatever he sees there [i. e. in the state of deep sleep], he is not followed by it, for this person is without attachments. [Janaka said.] ' Quite so, Yajnavalkya. I will give you, noble Sir, a thousand [cows]. Declare what is higher than this, for my release.

(71) Wisdom breaks away from you and takes to flight! 0n Taqlid, blind imitation or cant. "O wretch, why did you not come and say to me, 'Such and such a disastrous affair has occurred?'" The servant replied, "By Allah, I came again and again, You were always saying, 'The ass is gone, my lad!' Along with the others in high excitement; So I went away, thinking you knew all about it, And were pleased at the transaction, being a wise man."

(184) The Awakened call patience the highest penance, long-suffering the highest Nirvâna; for he is not an anchorite (pravragita) who strikes others, he is not an ascetic (sramana) who insults others.

(4) e Having had enjoyment in this state of sleep, having traveled around and seen good and bad, he hastens again 9 according to the entrance and place of origin, back to the state of waking. Whatever he sees there [i. e. in dreaming sleep], he is not followed by it, for this person is without attach- ments/ [Janaka said:] ' Quite so, Yajnavalkya. I will give you, noble Sir, a thousand [cows]. Declare what is higher than this, for my release/

(268) A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish and ignorant; but the wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni.

(12) Manjusri asked: “On what should he rely in his fear of birth and death?”

Vimalakirti replied: “He should rely on the power of the Tathagata’s moral merits.”

(20) Manjusri asked: “Is it an illness of the body or of the mind?”

Vimalakirti replied: “It is not an illness of the body, for it is beyond body and it is not that of the mind, for the mind is like an illusion.”

(22) Manjusri asked: “What is the root of inverted thinking?”

Vimalakirti replied: “Non-abiding is the root of inverted thinking.”

(32) A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, cannot fall away (from his perfect state)--he is close upon Nirvâna.

(1) Self-conceit and assurance, which lead men to quit society, and be different from their fellows, to indulge in tall talk and abuse of others,—these are nothing more than personal over-estimation, the affectation of recluses and those who have done with the world and have closed their hearts to mundane influences. Preaching of charity and duty to one's neighbour, of loyalty and truth, of respect, of economy, and of humility,—this is but moral culture, affected by would-be pacificators and teachers of mankind, and by scholars at home or abroad. Preaching of meritorious services, of fame, of ceremonial between sovereign and minister, of due relationship between upper and lower classes,—this is mere government, affected by courtiers or patriots who strive to extend the boundaries of their own State and to swallow up the territory of others. Living in marshes or in wildernesses, and passing one's days in fishing—this is mere inaction, affected by wanderers who have turned their backs upon the world and have nothing better to do. Exhaling and inhaling, getting rid of the old and assimilating the new, stretching like a bear and craning like a bird,— —this is but valetudinarianism, affected by professors of hygiene and those who try to preserve the body to the age of P'êng Tsu. But in self-esteem without self-conceit, in moral culture without charity and duty to one's neighbour, in government without rank and fame, in retirement without solitude, in health without hygiene,—there we have oblivion absolute coupled with possession of all things; an infinite calm which becomes an object to be attained by all.

(13) The characteristic activities are not hindered by outer events but merely adapt themselves, remaining always fine, and perhaps all the finer for dealing with the actual. When he has to handle particular cases and things, he may not be able to put his vision into act without searching and thinking, but the one greatest principle is ever present to him, like a part of his being- most of all present, should he be even a victim in the much-talked-of Bull of Phalaris. No doubt, despite all that has been said, it is idle to pretend that this is an agreeable lodging; but what cries in the Bull is the thing that feels the torture; in the Sage there is something else as well, The Self-Gathered which, as long as it holds itself by main force within itself, can never be robbed of the vision of the All-Good.

(181) Even the gods envy those who are awakened and not forgetful, who are given to meditation, who are wise, and who delight in the repose of retirement (from the world).

(11) A well known writer has said of Man in this advanced stage: "If we are willing to believe in this mastery over the body, we must be prepared to believe in the mastery over our own inner thoughts and feelings. That a man should be a prey to any thought that chances to take possession of his mind is commonly among us assumed as unavoidable. It may be a matter of regret that he should be kept awake all night from anxiety as to the issue of a lawsuit on the morrow, but that he should have the power of determining whether he should be kept awake or not seems an extravagant demand. The image of an impending calamity is no doubt odious, but its very odiousness (we say) makes it haunt the mind all the more pertinaciously and it is useless to expel it.

(30) By earnestness did Maghavan (Indra) rise to the lordship of the gods. People praise earnestness; thoughtlessness is always blamed.

(15) The strong men and women of the world invariably manifest the Masculine Principle of Will, and their strength depends materially upon this fact. Instead of living upon the impressions made upon their minds by others, they dominate their own minds by their Will, obtaining the kind of mental images desired, and moreover dominate the minds of others likewise, in the same manner. Look at the strong people, how they manage to implant their seed-thoughts in the minds of the masses of the people, thus causing the latter to think thoughts in accordance with the desires and wills of the strong individuals. This is why the masses of people are such sheeplike creatures, never originating an idea of their own, nor using their own powers of mental activity.

(324) The elephant called Dhanapâlaka, his temples running with sap, and difficult to hold, does not eat a morsel when bound; the elephant longs for the elephant grove.