(1) VÂGASRAVASA, desirous (of heavenly rewards), surrendered (at a sacrifice) all that he possessed. He had a son of the name of Nakiketas.

(1) Then Gânasruti Pautrâyana took six hundred cows, a necklace, and a carriage with mules, went to Raikva and said:

(4) O scorcher of foes! Knowledge-sacrifice is superior to sacrifice performed with objects. All actions, O Arjuna, in their entirety, culminate in Knowledge.

(5) The sages look with equal eye on a Brahmana endowed with knowledge and humility, on a cow, on an elephant, on a dog and on the outcaste who feeds on dog’s flesh.

(9) Obeying their father’s order they made offerings to the Tathagata Bhaisajya for five-aeons after which one of the sons called Lunar Canopy, while alone, thought: ‘Is there some other form of offering surpassing what we have made up to now?

Under the influence of the Buddha’s transcendental power a deva in the sky said: “Virtuous man, the offering of Dharma surpasses all other forms of offering.”

(1) And now we shall tell of their stay and abode there on the mountain, where the four called Balam-Quitzé, Balam-Acab, Mahucutah, and Iqui-Balam were together. Their hearts mourned for Tohil, Avilix, and Hacavitz, whom they had placed among the air-plants and the moss. We shall tell now how they made the sacrifices at the foot of the place where they had carried Tohil, when they arrived in the presence of Tohil and Avilix. They went to see them, to greet them, and also to give them thanks for the arrival of the dawn. They were in the thicket amidst the stones, there in the woods. And only by magic art did they speak when the priests and sacrificers came before Tohil. They did not bring great gifts, only resin, the remains of the gum, called noh, and pericón, they burned before their gods.

(7) From him the many Devas too are begotten, the Sâdhyas (genii), men, cattle, birds, the up and down breathings, rice and corn (for sacrifices), penance, faith, truth, abstinence, and law.

(2) They had cultivated their minds by means of merits and wisdom, with which they embellished their physical features which were unsurpassable, thus, giving up all earthly adornments. Their towering reputation exceeded the height of Mount Sumeru. Their profound faith (in the uncreate) was unbreakable like a diamond. Their treasures of the Dharma illuminated all lands and rained down nectar. Their speeches were profound and unsurpassed.

(6) At that time, Vimalakirti used his transcendental powers to invite Buddha Merukalpa to send to his room thirty-two thousand high, large, majestic and clean lion thrones which the Bodhisattvas, chief disciples of the Buddha (Sakyamuni), Indra and Brahma, the four deva kings, etc., had never seen before.

(13) Therefore Vaka Dâlbhya knew it. He was the Udgâtri (singer) of the Naimishîya-sacrificers, and by singing he obtained for them their wishes.

(3) 'But now, Sir, take all the sacrificial offices.' Ushasti said: 'Very well; but let those, with my permission, perform the hymns of praise. Only as much wealth as you give to them, so much give to me also.' The sacrificer assented.

(1) In the great town of Vaisai, there was an elder called Vimalakirti, who had made offerings to countless Buddhas and had deeply planted all good roots, thereby, achieving the patient endurance of the uncreate. His unhindered power of speech enabled him to roam everywhere using his supernatural powers to teach others. He had achieved absolute control over good and evil influences (dharani) thereby, realizing fearlessness. So he overcame all passions and demons, entered all profound Dharma-doors to enlightenment, excelled in Wisdom perfection (prajna-paramita) and was well versed in all expedient methods (upaya) of teaching, thereby, fulfilling all great Bodhisatva vows. He knew very well the mental propensities of living beings and could distinguish their various (spiritual) roots. For along time, he had trodden the Buddha-path and his mind was spotless. Since he understood Mahayana, all his actions were based on right thinking. While dwelling in the Buddha’s awe-inspiring majesty, his mind was extensive like the great ocean. He was praised by all Buddhas and revered by Indra, Brahma and worldly kings.

(18) Arjuna! works for the different castes (Brahmins, Kshatriyas, Vaisyas and Sudras) are variously determined according to their nature born of Prakriti.

(1) Thus have I heard, once upon a time the Buddha sojourned in the Amra park at Vaisali with an assembly of eight thousand great bhiksus. With them, here were thirty-two thousand Bodhisattvas, who were well known for having achieved all the perfections that lead to the great wisdom. They had received instructions from many Buddhas and formed a Dharma-protecting citadel. By upholding the right Dharma, they could fearlessly give the lion’s roar to teach sentient beings; so their names were heard in the ten directions. They were not invited but came to the assembly to spread the teaching on the Three Treasures to transmit it in perpetuity. They had overcome all demons and defeated heresies; and their six faculties, karmas of deeds, words and thoughts were pure and clean; being free from the (five) hindrances and the (ten) bonds. They had realized serenity of mind and had achieved unimpeded liberation. They had achieved right concentration and mental stability, thereby, acquiring the uninterrupted power of speech. They had achieved all the (six) paramitas: charity (dana), discipline (sila), patience (ksanti), devotion (virya), serenity (dhyana) and wisdom (prajna), as well as the expedient method (upaya) of teaching which completely benefit self and others. However, to them, these realizations did not mean any gain whatsoever for themselves, so, that they were in line with the patient endurance of the uncreate (anutpattika-dharma-ksanti). They were able to turn the wheel of the Law that never turns back. Being able to interpret the (underlying nature of) phenomena, they knew very well the roots (propensities) of all living beings; they surpassed them all and realized fearlessness.

(1) 'There are the two, drinking their reward in the world of their own works, entered into the cave (of the heart), dwelling on the highest summit (the ether in the heart). Those who know Brahman call them shade and light; likewise, those householders who perform the Trinâkiketa sacrifice.'

(2) He who thus knows the Râgana, as interwoven in the deities, obtains the same world, the same happiness, the same company as the gods, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Do not speak evil of the Brâhmanas.'

(6) The king said: 'As (in a game of dice), all the lower casts belong to him who has conquered with the Krita cast, so whatever good deeds other people perform, belong to that Raikva. He who knows what he knows, he is thus spoken of 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;

(5) Then, having arrived at their town called Hacavitz, all the people of Tamub and of Ilocab assembled there; all the tribes were assembled and were filled with joy when Qocaib, Qoacutec, and Qoahau arrived, and there they again assumed the rule of the tribes. The people of Rabinal, the Cakchiquel, and the people of Tziquinahá rejoiced. Before them they showed the insignia of the grandeur of the kingdom. Great, too, were the tribes, although they had not finished showing their might. And they were there in Hacavitz, all were there with those who came from the East. There they spent much time; there on the summit of the mountain they were in great numbers. There, too, the wives of Balam-Quitzé, Balam-Acab, and Mahucutah died.

(3) He brooded over the threefold knowledge (the three Vedas), and from it thus brooded on he squeezed out the essences, the sacred interjection Bhûs from the Rik verses, the sacred interjection Bhuvas from the Yagus verses, the sacred interjection Svar from the Sâman verses.