(3) He said: ' That, 0 Gargi, which is above the sky, that which is beneath the earth, that which is between these two, sky and earth, that which people call the past and the present and the future — across space alone is that woven, warp and woof.'

(3) She said: ' That, O Yajnavalkya, which is above the sky, that which is beneath the eaith, that which is between these two, sky and earth, that which people call the past and the present and the future — across what is that woven, warp and woof? '

(3) She said: ' That, O Yajnavalkya, which is above the sky, that which is beneath the earth, that which is between these two, sky and earth, that which people call the past and the present and the future — across what is that woven, warp and woof?

(1) Then the Blessed One asked Vimalakirti: ‘ ‘ Thou wishest to see the Tathagata; in what manner dost thou regard the Tathagata?” Vimalakirti said: “Just as I regard the reality of my body even so do I regard the Tathagata. I regard the Tathagata in this manner: he came not in the past, will not go in the future, and stays not in the present; I regard him neither as form nor as thatness of form, nor as the nature of form; neither as sensation nor as conception nor as confirmation; neither as consciousness nor as thatness of consciousness nor as the nature of consciousness; he is not caused by the four elements; he is even as the void; he is not an aggregate of the six Ayatanas as he is far above eye, ear, nose, tongue, body and mind; he is beyond the three worlds of existence; he is separated from the three dirts he is in accordance with the three ways of liberation; he is endowed with intelligence yet he is as if not intelligent; he is neither of oneness nor of duality; he is neither of selfhood nor of otherness; he is neither formless nor attached to form; he is neither on this shore nor on that nor in midstream; yet he teaches all beings; he is never annihilated even though realising complete annihilation, he is neither this nor that; he is depending neither on this nor on that; he is known neither by intelligence nor by consciousness; he is neither darkness nor light; he is neither name nor form; he is neither strong nor weak he is neither pure nor impure; he is not in a definite place yet he is not separated from place; he is neither created nor uncreated; he neither manifests himself, nor is he explainable; he neither gives nor grudges; he neither observes nor violates the precepts; he is neither patient nor not impatient; he is neither diligent nor slothful; he is neither collected nor confused; he is neither intelligent nor ignorant; he is neither true nor false; he neither comes nor goes; he neither goes out nor returns; he is beyond all modes of speech; he is neither a stock of merit nor not a stock of merit; he is neither deserving of homage nor undeserving of homage; he neither possesses; nor abandons; he is neither endowed with form nor formlessness; he is identical with truth and equal to the nature of the law; he can neither be measured nor be weighed, being far above all degrees and measures; he is neither great nor small; he is neither to be seen nor to be heard; neither to be felt nor to be known; he is liberated from all bondage; he is equal both to the intelligent and to We ignorant; he does not discriminate in anything; in all things he has no attainment, no loss, no corruption, no suffering; in him there is no acting, no doing, no birth, no death; no fear, no sorrow; no joy, no dislike; he knows no past, no future, no present;

(3) He said: ( That, O Gargi, which is above the sky, that which is beneath the earth, that which is between these two, sky and earth, that which people call the past and the present and the future — across space is that woven, warp and woof/

(52) She said : “ Even so, all things are neither existing nor not existing. This is what is taught by Buddha, that [things] are neither existing nor not existing.”

(2) Then said Maitreyi: ' What should I do with that through which I may not be immortal? What you know, Sir — that, indeed, tell me! '

(6) 'That which cannot be seen, nor seized, which has no family and no caste, no eyes nor ears, no hands nor feet, the eternal, the omnipresent (all-pervading), infinitesimal, that which is imperishable, that it is which the wise regard as the source of all beings.'

(4) Then spake Maitreyi: 'What should I do with that through which I may not be immortal? What you know, Sir— that, indeed, explain to me.

(4) Sariputra said, “There is neither going nor coming.” [Vimalakirti said] : “

(32) Tattvarata Bodhisattva said: ‘ ‘ Reality and non-reality make a duality. He who sees a reality as it is, does not even see it as distinct from another reality. How much more so with non-reality ? And why ? Reality cannot be seen by the fleshly eye; it is only seen by the eye of wisdom. And in this eye of wisdom there is nothing seen nor unseen. This is to enter the doctrine of non-duality.”

(17) Again he asked : “ What is that which has no birth and what is that which has no death?” He replied: “The evil is never born and the good never dies.”

(5) When there is neither going nor coming, why dost thou ask me saying ‘whence hast thou come to be born here?’ what dost thou think when a conjurer produces either a man or a woman, is there any going or coming ? ’ ’ Sariputra said: ‘ ‘ There is neither going nor coming; hast thou not heard that Buddha taught that the form of all things was like a phantom?”

(3) Verily, O Gargi, that Imperishable is the unseen Seer, the unheard Hearer, the unthought Thinker, the ununderstood Understander. Other than It there is naught that sees. Other than It there is naught that hears. Other than It there is naught that thinks. Other than It there is naught that understands. Across this Imperishable, O Gargi, is space woven, warp and woof.'

(34) Manjusri replied: “According to my view, with regard to all things there is nothing to be said nor to be expressed, nor to be thought about them; they transcend all questioning and answering. This is to enter into the doctrine of non-duality.”

(3) He said: * That, O Gargi, Brahmans call the Imperish- able (aksard). It is not coarse, not fine, not short, not long, not glowing [like fire], not adhesive [like water], without shadow and without darkness, without air and without space, without stickiness, (intangible), odorless, tasteless, without eye, without ear, without voice, without wind, without energy,, without breath, without mouth, (without personal or family name, unaging, undying, without fear, immortal, stainless, not uncovered, not covered), without measure, without inside and without outside It consumes nothing soever. No one soever consumes it.

(6) Tat: What then is true, Thrice-greatest One? Hermes: That which is never troubled, son, which cannot be defined; that which no color hath, nor any figure, which is not turned, which hath no garment, which giveth light; that which is comprehensible unto itself [alone], which doth not suffer change; that which no body can contain. Tat: In very truth I lose my reason, father. Just when I thought to be made wise by thee, I find the senses of this mind of mine blocked up. Hermes: Thus is it, son: That which is upward borne like fire, yet is borne down like earth, that which is moist like water, yet blows like air, how shalt thou this perceive with sense - the that which is not solid nor yet moist, which naught can bind or loose, of which in power and energy alone can man have any notion - and even then it wants a man who can perceive the Way of Birth in God?

(8) and consequently ended in the obscurity of the 'hard and white.' Subsequently, his son searched his works for some clue, but never succeeded in establishing the principle. And indeed if such were possible to be established, then even I am established; but if not, then neither I nor anything in the universe is established! "Therefore what the true Sage aims at is the light which comes out of darkness. He does not view things as apprehended by himself, subjectively, but transfers himself into the position of the things viewed. This is called using the light. "There remains, however, Speech. Is that to be enrolled under either category of contraries, or not? Whether it is so enrolled or not, it will in any case belong to one or the other, and thus be as though it had an objective existence. At any rate, I should like to hear some speech which belongs to neither category. "If there was a beginning, then there was a time before that beginning. And a time before the time which was before the time of that beginning. "If there is existence, there must have been non-existence. And if there was a time when nothing existed, then there must have been a time before that—when even nothing did not exist. Suddenly, when nothing came into existence, could one really say whether it belonged to the category of existence or of non-existence? Even the very words I have just now uttered,—I cannot say whether they have really been uttered or not.

(15) Pratyaksha Bodhisattva said: ‘ ‘ The exhaustible and the inexhaustible make a duality. But whether things are ultimately exhausted or not exhausted, there is really nothing exhausted. As there is really nothing exhausted there is emptiness; and there is thus neither exhaustion nor nonexhaustion in emptiness. To understand thus is to enter the doctrine of non-duality.”

(4) For where there is a duality, as it were, there one sees another; there one smells another; there one tastes another; there one speaks to another; there one hears another; theie one thinks of another; there one touches another; there one understands another. But where everything has become just one's own self, then whereby and whom would one see? then whereby and whom would one smell? then whereby and whom would one taste? then whereby and to whom would one speak? then whereby and whom would one hear? then whereby and of whom would one think? then whereby and whom would one touch? then whereby and whom would one understand? whereby would one understand him by means of whom one understands this All? That Soul (Atman) is not this, it is not that (neti, neti). It is unseizable, for it can not be seized; indestructible, for it can not be destroyed; unattached, for it does not attach itself; is unbound, does not tremble, is not injured. Lo, whereby would one understand the understander? Thus you have the instruction told to you, Maitreyl. Such, lo, indeed, is immortality.' After speaking thus, Yajnavalkya departed, 1 La