"The usage of the terms Arya and Dasyu in the Bhaisajyavasta of the Mulasarvastivadavinaya is even more revealing of the overall Buddhist approach to inclusion. Here we have a story of the Buddha teaching his Dharma to the four guardian gods... Imparting the Buddhist teaching to these four guardians should be a breeze for the Buddha, But, there is a problem. Two of these, Dhrtarastra from the east and Virudhaka from the south, are aryajatiya. The other two, Virupaksa from the west and Vaisravana from the north, are dasyujatiya. The associations of arya with east and south, and dasyu with north and west, are very intriguing to say the least... The problem is that of delivering a single teaching which would be comprehensible to both the groups. If the Buddha were to teach only using the Arya language, the Dasyus might not comprehend it, and if he were to teach only using the Dasyu language, the Aryas might not comprehend. Finally, the Buddha decides to offer his teaching separately in both the Arya and Dasyu languages to these two groups... The Dasyu birth of the two guardians does not prevent them from receiving the teaching of the Buddha. Similarily, it shows the willingness of the Buddha (i.e. the Buddhist tradition) to adopt the Dasyu languages, if necessary, to impart the Arya Dharma to those who are Dasyu by birth. Trough a religiouos conversion, those who are Dasyus by birth emerge as the new spiritually Arya followers of the Buddhist path."

"He was like Mount Sumeru, king of mountains, rising up out of the great sea."

"Shariputra, the bodhisattva treats all things and beings, each one of them, with perfect equality. His deeply searching mind is pure, and because it rests on Buddha wisdom, it can see the purity of this Buddha land."

"Ratnākara, the various kinds of living beings are in themselves the Buddha lands (buddhakṣetra) of the bodhisattvas. Why so? Because it is by converting various beings to the teachings that the bodhisattvas acquire their Buddha lands. It is by persuading various beings and overcoming their objections that the bodhisattvas acquire their Buddha lands. It is by inducing the various living beings to enter into the Buddha wisdom in such-and-such a land that they acquire their Buddha lands. It is by inducing the various living beings to develop the capacity for bodhisattva practices in such-and-such a land that they acquire their Buddha lands. Why is this? Because the bodhisattva's acquisition of a pure land is wholly due to his having brought benefit to living beings. Suppose a man proposes to build a mansion on a plot of open land. He may do so as he wishes without hindrance. But if he tries to build it in the empty air, he will never be successful. It is the same with the bodhisattvas. It is because they wish to help others to achieve success that they take their vow to acquire Buddha lands. Their vow to acquire Buddha lands in not founded on emptiness."

"Ratnākara, you should understand that an upright mind is the pure land of the bodhisattva. When the bodhisattva attains , then beings who are free of flattery will be born in his country. A deeply searching mind is the pure land of the bodhisattva. When he attains Buddhahood, beings who are endowed with blessings will be born in his country. A mind that aspires to or enlightenment is the pure land of the bodhisattva. When he attains Buddhahood, beings dedicated to the Great Vehicle will be born in his country. Almsgiving is the pure land of the bodhisattva. When he attains Buddhahood, beings who are capable of casting away everything will be born in his country. Keeping of the precepts is the pure land of the bodhisattva. When he attains Buddhahood, beings who fulfill their vow to carry out the ten good actions will be born in his country. Forbearance is the pure land of the bodhisattva. When he attains Buddhahood, beings who are adorned with the thirty-two features will be born in his country. Assiduousness is the pure land of the bodhisattva. When he attains Buddhahood, beings who strive diligently to acquire all manner of blessings will be born in his country Meditation is the pure land of the bodhisattva. When he attains Buddhahood, beings who can regulate their minds and keep them from disorder will be born in his country. Wisdom is the pure land of the bodhisattva. When he attains Buddhahood, beings who are correct and certain in understanding will be born in his country. A mind devoted to the four immeasurable qualities is the pure land of the bodhisattva. When he attains Buddhahood, beings perfect in the exercise of pity, compassion, joy, and indifference will be born in his country. The four methods of winning people are the pure land of the bodhisattva. When he attains Buddhahood, beings who are regulated by the emancipations will be born in his country. Expedient means are the pure land of the bodhisattva. When he attains Buddhahood, beings who can employ all manner of expedient means with complete freedom will be born in his country. The thirty-seven elements of the Way are the pure land of the bodhisattva. When he attains Buddhahood, beings will be born in his country who are proficient in the four states of mindfulness, the four types of correct effort, the four bases of supernatural power, the five roots of goodness, the five powers, the seven factors of enlightenment, and the eightfold holy path. A mind intent on transferring merit to others is the pure land of the bodhisattva. When he attains Buddhahood, he will acquire a country endowed with all manner of blessings. Teaching others to avoid the eight difficulties is the pure land of the bodhisattva. When he attains Buddhahood, his country will be free of the three evils and the eight difficulties. Observing the precepts himself but not taxing others with their shortcomings is the pure land of the bodhisattva. When he attains Buddhahood, no one in his country will be called a violater of prohibitions. The ten good actions are the pure land of the bodhisattva. When he attains Buddhahood, beings will be born in his country who suffer no untimely death, possess great wealth, are pure in action, sincere and truthful in word, ever mild in speech, never alienated from kin or associates, skillful in solving disputes, invariably speaking profitable words, never envious, never irate, and correct in understanding. Therefore, Ratnākara, because the bodhisattva has an upright mind, he is impelled to action. Because he is impelled to action, he gains a deeply searching mind. Because he has a deeply searching mind, his will is well controlled. Because his will is well controlled, he acts in accord with the teachings. Because he acts in accord with the teachings, he can transfer merit to others. Because he transfers merit to others, he knows how to employ expedient means. Because he knows how to employ expedient means, he can lead others to enlightenment. Because he leads others to enlightenment, his Buddha land is pure. Because his Buddha land is pure, his preaching of the Law is pure. Because his preaching of the Law is pure, his wisdom is pure. Because his wisdom is pure, his mind is pure. And because his mind is pure, all the blessings he enjoys will be pure. Therefore, Ratnākara, if the bodhisattva wishes to acquire a pure land, he must purify his mind. When the mind is pure, the Buddha land will be pure."

"Shariputra, it is the failings of living beings that prevent them from seeing the marvelous purity of the land of the Buddha, the Thus Come One. The Thus Come One is not to blame. Shariputra, this land of mine is pure, but you fail to see it."

"I knew him a long time ago," said Rudra. "Accelerationist?" "He wasn't then. Wasn't much of anything, politically. He was one of the First, though, one of those who had looked upon Urath." "Oh?" "He distinguished himself in the wars against the People-of-the-Sea and against the Mothers of the Terrible Glow." Here, Rudra made a sign in the air. "Later," he continued, "this was remembered, and he was given charge of the northern marches in the wars against the demons. He was known as Kalkin in those days, and it was there that he came to be called Binder. He developed an Attribute which he could use against the demons. With it, he destroyed most of the Yakshas and bound the Rakasha. When Yama and Kali captured him at Hellwell in Malwa, he had already succeeded in freeing these latter. Thus, the Rakasha are again abroad in the world."

"Be not afraid, O Dharma," said Kalki reassuringly. "Now Satya Yuga has started casting his shadows. I am also supported by these noble kings like Manu and Devapi who assumed form under Brahma's guidance to enhance your influence. At Keetaka City I have already trounced the Buddhist forces which never believed in God. I am also planning to get rid of those who are not followers of Vishnu and who also defy your norms. My forces are ready to depart...."

"There are only demigods and men upon the field," said Death. "They are still testing our strength. There are very few who remember the full power of Kalkin." "The full power of Kalkin?" asked Sam. "That has never been released, oh Death. Not in all the ages of the world."

""It is you, isn't it, Kalkin? That's your belt. This is your sort of war. Those were your lightnings striking friend and foe alike. You did live, somehow, eh?" "It is I," said Sam, leveling his lance."

"When Kalki was published in 1978, it looked to be something of an artistic retrenchment for Vidal, an improbable entertainment in the sci-fi genre that afforded him the opportunity to exercise his spleen on some old friends — grasping politicians, the popular media, and credulous religionists. In retrospect however the novel seems a remarkably insightful cautionary tale and, further, represents an important developmental phase in the Vidal canon. For instance the themes that Vidal addressed straightforwardly in Messiah (1954) — religious hysteria and manipulation of the popular will by the commercial media — are expanded surrealistically in Kalki. These concerns will later be addressed comically, and more effectively yet, in Live from Golgotha (1992). The more serious his purposes, it seems, the more extravagant are Vidal's conceits. Briefly, Kalki is a futuristic affair with a messianic prophet of doom who would save the planet by annihilating the human race."

"Jurgen returned again toward Barathum; and, whether or not it was a coincidence, Jurgen met precisely the vampire of whom he had inveigled his father into thinking. She was the most seductively beautiful creature that it would be possible for Jurgen's father or any other man to imagine: and her clothes were orange-colored, for a reason sufficiently well known in Hell, and were embroidered everywhere with green fig–leaves. "A good morning to you, madame," says Jurgen, "and whither are you going?" "Why, to no place at all, good youth. For this is my vacation, granted yearly by the Law of Kalki—" "And who is Kalki, madame?" "Nobody as yet: but he will come as a stallion. Meanwhile his Law precedes him, so that I am spending my vacation peacefully in Hell, with none of my ordinary annoyances to bother me." "And what, madame, can they be?" "Why, you must understand that it is little rest a vampire gets on earth, with so many fine young fellows like yourself going about everywhere eager to be destroyed.""

"Now, the redemption which we as yet await (continued Imlac), will be that of Kalki, who will come as a Silver Stallion: all evils and every sort of folly will perish at the coming of this Kalki: true righteousness will be restored, and the minds of men will be made as clear as crystal."

"Is it not a pity, Guivric, that this Kalki will not come in our day, and that we shall never behold his complete glory? I cry a lament for that Kalki who will someday bring back to their appointed places high faith and very ardent loves and hatreds; and who will see to it that human passions are in never so poor a way to find expressions in adequate speech and action. Ohé, I cry a loud lament for Kalki! The little silver effigies which his postulants fashion and adore are well enough: but Kalki is a horse of another color."

"From Hellwell to Heaven he went, there to commune with the gods. The Celestial City holds many mysteries, including some of the keys to his own past. Not all that transpired during the time he dwelled there is known. It is known, however, that he petitioned the gods on behalf of the world, obtaining the sympathy of some, the enmity of others. Had he chosen to betray humanity and accept the proffers of the gods, it is said by some that he might have dwelled forever as a Lord of the City and not have met his death beneath the claws of the phantom cats of Kaniburrha..."