(3) 'Know the Self to be sitting in the chariot, the body to be the chariot, the intellect (buddhi) the charioteer, and the mind the reins.'

(4) As it approached the hour for the morning meal, Lord Buddha, Honoured of the Worlds, attired himself in a mendicant’s robe, and bearing an alms-bowl in his hands, walked towards the great city of Shravasti, which he entered to beg for food. Within the city he proceeded from door to door, and received such donations as the good people severally bestowed. Concluding this religious exercise, the Lord Buddha returned to the grove of Jeta, and partook of the frugal meal received as alms. Thereafter he divested himself of his mendicant’s robe, laid aside the venerated alms-bowl, bathed his sacred feet, and accepted the honoured seat reserved for him by his disciples.

(3) They dwelt there as pupils for thirty-two years. Then Pragâpati asked them: 'For what purpose have you both dwelt here?' They replied: 'A saying of yours is being repeated, viz. "the Self which is free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine, that it is which we must search out, that it is which we must try to understand. He who has searched out that Self and understands it, obtains all worlds and all desires." Now we both have dwelt here because we wish for that Self.' Pragâpati said to them: 'The person that is seen in the eye , that is the Self. This is what I have said. This is the immortal, the fearless, this is Brahman.' They asked: 'Sir, he who is perceived in the water, and he who is perceived in a mirror, who is he?' He replied: 'He himself indeed is seen in all these .'

(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?”

(4) “Thus, we are enabled to appreciate the significance of those words which the Lord Buddha invariably repeated to his followers: ‘You disciples must realise that the Law which I enunciated, was presented before your minds in the simile of a raft. If the Law—having fulfilled its function in bearing you to the other shore (Nirvana) —with its coincident qualities and ideas must inevitably be abandoned, how much more inevitable must be the abandonment of qualities or ideas which have an existence apart from the Law?’”

(2) They all agreed and sat down. Then Pravâhana Gaivali said: 'Sirs, do you both speak first, for I wish to hear what two Brâhmanas have to say.

(75) 'One is the road that leads to wealth, another the road that leads to Nirvâna;' if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world.

(6) They replied: 'Every man ought to say for what purpose he comes. You know at present that Vaisvânara Self, tell us that.'

(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.

(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:

(43) When, through intense pride, [we are] wandering in the Sangsara, Along the bright light-path of the Wisdom of Equality, May the Bhagavan Ratna-Sambhava lead us, May the Mother, She-of-the-Buddha-Eye, be our rear-guard, May we be saved from the fearful narrow passage-way of the Bardo, May we be placed in the state of the perfect Buddhahood.

(1) Thus he reached the house of his teacher. The teacher said to him: 'Satyakâma.' He replied: 'Sir.'

(2) 'You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house. 'That, however, is but the trunk of the Self, and your trunk would have perished, if you had not come to me.'

(1) Then he said to Indradyumna Bhâllaveya: 'O Vaiyâghrapadya, whom do you meditate on as the Self?' He replied: 'Air only, venerable king.' He said: 'The Self which you meditate on is the Vaisvânara Self, called Prithagvartman (having various courses). Therefore offerings come to you in various ways, and rows of cars follow you in various ways.

(1) Then he said to Gana Sârkarâkshya: 'Whom do you meditate on as the Self?' He replied: 'Ether only, venerable king.' He said: 'The Self which you meditate on is the Vaisvânara Self, called Bahula (full). Therefore you are full of offspring and wealth.

(43) When, through violent anger, [we are] wandering in the Sangsara, Along the bright light-path of the Mirror-like Wisdom, May the Bhagavan Vajra-Sattva lead us, May the Mother Mamakl be our rear-guard, May we be saved from the fearful narrow passage-way of the Bardo, May we be placed in the state of the perfect Buddhahood.

(2) 'You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house. 'That, however, are but the feet of the Self, and your feet would have given way, if you had not come to me.'

(2) 'You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house. 'That, however, is but the bladder of the Self, and your bladder would have burst, if you had not come to me.'

(2) One night when the Shaikh Bayazid went out from the town he noticed that a profound silence lay over the plain. The moon lighted the world making the night as bright as day. The stars clustered according to their sympathies, and each constellation had its special function. The shaikh walked on without seeing any movement or a single soul. His heart was stirred and he said: 'Lord, a piercing sadness moves me. Why is it that a court so sublime is without eager worshippers?" 'Be not amazed," an inner voice answered, 'the King does not admit everone to his court. His dignity does not suffer him to receive tramps at his door. When the sanctuary of our splendour sheds its effulgence it disdains the sleepy and the heedless. You are one of a thousand who crave admission and you must wait patiently."

(3) They said: 'Just as we are, well adorned, with our best clothes and clean, thus we are both there, Sir, well adorned, with our best clothes and clean.' Pragâpati said: 'That is the Self, this is the immortal, the fearless, this is Brahman.' Then both went away satisfied in their hearts.