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說無垢稱經

《維摩詰所說經》CBETA 電子版No. 475 [Nos. 474, 476]

VIMALAKIRTI NIRDESA SUTRA

Translated by Robert A. F. Thurman

Copyright 1976, The Pennsylvania State University

 

1. Purification of the Buddha-Field

Reverence to all Buddhas, Bodhisattvas, Aryasravakas, and Pratyekabuddhas, in the past, the present, and the future.

Thus have I heard at one time. The Lord Buddha was in residence in the garden of Amrapali, in the city of Vaisali, attended by a great gathering. Of bhikshus there were eight thousand, all saints. They were free from impurities and afflictions, and all had attained self-mastery. Their minds were entirely liberated by perfect knowledge. They were calm and dignified, like royal elephants. They had accomplished their work, done what they had to do, cast off their burdens, attained their goals, and totally destroyed the bonds of existence. They all had attained the utmost perfection of every form of mind control.

Of bodhisattvas there were thirty-two thousand, great spiritual heroes who were universally acclaimed. They were dedicated through the penetrating activity of their great superknowledges and were sustained by the grace of the Buddha. Guardians of the city of Dharma, they upheld the true doctrine, and their great teachings resounded like the lion's roar throughout the ten directions.

Without having to be asked, they were the natural spiritual benefactors of all living beings. They maintained unbroken the succession of the Three Jewels, conquering devils and foes and overwhelming all critics.

Their mindfulness, intelligence, realization, meditation, incantation, and eloquence all were perfected. They had attained the intuitive tolerance of the ultimate incomprehensibility of all things. They turned the irreversible wheel of the Dharma. They were stamped with the insignia of signlessness.

They were expert in knowing the spiritual faculties of all living beings. They were brave with the confidence that overawes all assemblies. They had gathered the great stores of merit and of wisdom, and their bodies, beautiful without ornaments, were adorned with all the auspicious signs and marks. They were exalted in fame and glory, like the lofty summit of Mount Sumeru. Their high resolve as hard as diamond, unbreakable in their faith in Buddha, Dharma and Sangha, they showered forth the rain of ambrosia that is released by the light rays of the jewel of the Dharma, which shines everywhere.

Their voices were perfect in diction and resonance, and versatile in speaking all languages. They had penetrated the profound principle of relativity and had destroyed the persistence of the instinctual mental habits underlying all convictions concerning finitude and infinitude. They spoke fearlessly, like lions, sounding the thunder of the magnificent teaching. Unequaled, they surpassed all measure. They were the best captains for the voyage of discovery of the treasures of the Dharma, the stores of merit and wisdom.

They were expert in the way of the Dharma, which is straight, peaceful, subtle, gentle, hard to see, and difficult to realize.

They were endowed with the wisdom that is able to understand the thoughts of living beings, as well as their comings and goings. They had been consecrated with the anointment of the peerless gnosis of the Buddha. With their high resolve, they approached the ten powers, the four fearlessnesses, and the eighteen special qualities of the Buddha.

They had crossed the terrifying abyss of the bad migrations, and yet they assumed reincarnation voluntarily in all migrations for the sake of disciplining living beings. Great Kings of medicine, understanding all the sicknesses of passions, they could apply the medicine of the Dharma appropriately.

They were inexhaustible mines of limitless virtues, and they glorified innumerable buddha-fields with the splendor of these virtues. They conferred great benefit when seen, heard, or even approached. Were one to extol them for innumerable hundreds of thousands of myriads of aeons, one still could not exhaust their mighty flood of virtues.

These bodhisattvas were named: Samadarsana, Asamadarsana, Samadhivikurvitaraja, Dharmesvara, Dharmaketu, Prabhaketu, Prabhavyuha, Ratnavyuha, Mahavyuha, Pratibhanakuta, Ratnakuta, Ratnapani, Ratnamudrahasta, Nityapralambahasta, Nityotksipthasta, Nityatapta, Nityamuditendriya, Pramodyaraja, Devaraja, Pranidhanapravesaprapta, Prasiddhapratisamvitprapta, Gaganaganja, Ratnolkaparigrhita, Ratnasura, Ratnapriya, Ratnasri, Indrajala, Jaliniprabha, Niralambanadhyana, Prajnakuta, Ratnadatta, Marapramardaka, Vidyuddeva, Vikurvanaraja, Kutanimittasamatikranta, Simhanadanadin, Giryagrapramardiraja, Gandhahastin, Gandhakunjaranaga, Nityodyukta, Aniksiptadhura, Pramati, Sujata, Padmasrigarbha, Padmavyuha, Avalokitesvara, Mahasthamaprapta, Brahmajala, Ratnadandin, Marakarmavijeta, Ksetrasamalamkara, Maniratnacchattra, Suvarnacuda, Manicuda, Maitreya, Manjusrikumarabhuta, and so forth, with the remainder of the thirty-two thousand.

There were also gathered there ten thousand Brahmas, at their head Brahma Sikhin, who had come from the Asoka universe with its four sectors to see, venerate, and serve the Buddha and to hear the Dharma from his own mouth. There were twelve thousand Sakras, from various four-sector universes. And there were other powerful gods: Brahmas, Sakras, Lokapalas, devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, and mahoragas. Finally, there was the fourfold community, consisting of bhikshus, bhikshunis, laymen, and laywomen.

The Lord Buddha, thus surrounded and venerated by these multitudes of many hundreds of thousands of living beings, sat upon a majestic lion-throne and began to teach the Dharma. Dominating all the multitudes, just as Sumeru, the king of mountains, looms high over the oceans, the Lord Buddha shone, radiated, and glittered as he sat upon his magnificent lion-throne.

Thereupon, the Licchavi bodhisattva Ratnakara, with five hundred Licchavi youths, each holding a precious parasol made of seven different kinds of jewels, came forth from the city of Vaisali and presented himself at the grove of Amrapali. Each approached the Buddha, bowed at his feet, circumambulated him clockwise seven times, laid down his precious parasol in offering, and withdrew to one side.

As soon as all these precious parasols had been laid down, suddenly, by the miraculous power of the Lord, they were transformed into a single precious canopy so great that it formed a covering for this entire billion-world galaxy. The surface of the entire billion-world galaxy was reflected in the interior of the great precious canopy, where the total content of this galaxy could be seen: limitless mansions of suns, moons, and stellar bodies; the realms of the devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, and mahoragas, as well as the realms of the four Maharajas; the king of mountains, Mound Sumeru; Mount Himadri, Mount Mucilinda, Mount Mahamucilinda, Mount Gandhamadana, Mount Ratnaparvata, Mount Kalaparvata, Mount Cakravada, Mount Mahacakravada; all the great oceans, rivers, bays torrents, streams, brooks, and springs; finally, all the villages, suburbs, cities, capitals, provinces, and wildernesses. All this could be clearly seen by everyone. And the voices of all the Buddhas of the ten directions could be heard proclaiming their teachings of the Dharma in all the worlds, the sounds reverberating in the space beneath the great precious canopy.

At this vision of the magnificent miracle effected by the supernatural power of the Lord Buddha, the entire host was ecstatic, enraptured, astonished, delighted, satisfied, and filled with awe and pleasure. They all bowed down to the Tathagata, withdrew to one side with palms pressed together, and gazed upon him with fixed

attention. The young Licchavi Ratnakara knelt with his right knee on the ground, raised his hands, palms pressed together in salute of the Buddha, and praised him with the following hymn.

    Pure are your eyes, broad and beautiful, like the petals of a blue lotus.

    Pure is your thought, having discovered the supreme transcendence of all trances.

    Immeasurable is the ocean of your virtues, the accumulation of your good deeds.

    You affirm the path of peace.

    Oh, Great Ascetic, obeisance to you!

    Leader, bull of men, we behold the revelation of your miracle.

    The superb and radiant fields of the Sugatas appear before us,

    And your extensive spiritual teachings, that lead to immortality

    Make themselves heard throughout the whole reach of space.

    Dharma-King, you rule with the Dharma your supreme Dharma-kingdom,

    And thereby bestow the treasures of the Dharma upon all living beings.

    Expert in the deep analysis of things, you teach their ultimate meaning.

    Sovereign Lord of Dharma, obeisance to you.

    All these things arise dependently, from causes,

    Yet they are neither existent nor nonexistent.

    Therein is neither ego, nor experiencer, nor doer,

    Yet no action, good or evil, loses its effects.

    Such is your teaching.

    O Sakyamuni, conquering the powerful host of Mara,

    You found peace, immortality, and the happiness of that supreme enlightenment,

    Which is not realized by any among the heterodox,

    Though they arrest their feeling, thought and mental processes.

    O Wonderful King of Dharma,

    You turned the wheel of Dharma before men and gods,

    Its purity of nature, and its extreme peace;

    And thereby the Three Jewels were revealed.

    Those who are well disciplined by your precious Dharma

    Are free of vain imaginings and always deeply peaceful.

    Supreme doctor, you put an end to birth, decay, sickness, and death.

    Immeasurable ocean of virtue, obeisance to you!

    Like Mount Sumeru, you are unmoved by honor or scorn.

    You love moral beings and immoral beings equally.

    Poised in equanimity, your mind is like the sky.

    Who would not honor such a precious jewel of a being?

    Great Sage, in all these multitudes gathered here,

    Who look upon your countenance with hearts sincere in faith,

    Each being beholds the Victor, as if just before him.

    This is a special quality of the Buddha.

    Although the Lord speaks with but one voice,

    Those present perceive that same voice differently,

    And each understands in his own language according to his own needs.

    This is a special quality of the Buddha.

    From the Leader's act of speaking in a single voice,

    Some merely develop an instinct for the teaching, some gain realization,

    Some find pacification of all their doubts.

    This is a special quality of the Buddha.

    Obeisance to you who command the force of leadership and the ten powers!

    Obeisance to you who are dauntless, knowing no fear!

    Obeisance to you, leader of all living beings,

    Who fully manifests the special qualities!

    Obeisance to you who have cut the bondage of all fetters!

    Obeisance to you who, having gone beyond, stand on firm ground!

    Obeisance to you who save the suffering beings!

    Obeisance to you who do not remain in the migrations!

    You associate with living beings by frequenting their migrations.

    Yet your mind is liberated from all migrations.

    Just as the lotus, born of mud, is not tainted thereby,

    So the lotus of the Buddha preserves the realization of voidness.

    You nullify all signs in all things everywhere.

    You are not subject to any wish for anything at all.

    The miraculous power of the Buddhas is inconceivable.

    I bow to you, who stand nowhere, like infinite space.

Then, the young Licchavi Ratnakara, having celebrated the Buddha with these verses, further addressed him: "Lord, these five hundred young Licchavis are truly on their way to unexcelled, perfect enlightenment, and they have asked what is the bodhisattvas' purification of the buddha-field. Please, Lord, explain to them the bodhisattvas' purification of the buddha-field!"

Upon this request, the Buddha gave his approval to the young Licchavi Ratnakara: "Good, good, young man! Your question to the Tathagata about the purification of the buddha-field is indeed good. Therefore, young man, listen well and remember! I will explain to you the purification of the buddha-field of the bodhisattvas."

"Very good, Lord," replied Ratnakara and the five hundred young Licchavis, and they set themselves to listen.

The Buddha said, "Noble sons, a buddha-field of bodhisattvas is a field of living beings. Why so? A bodhisattva embraces a buddha-field to the same extent that he causes the development of living beings. He embraces a buddha-field to the same extent that living beings become disciplined. He embraces a buddha-field to the same extent that, through entrance into a buddha-field, living beings are introduced to the buddha-gnosis. He embraces a buddha-field to the same extent that, through entrance into that buddha-field, living beings increase their holy spiritual faculties. Why so? Noble son, a buddha-field of bodhisattvas springs from the aims of living beings.

"For example, Ratnakara, should one wish to build in empty space, one might go ahead in spite of the fact that it is not possible to build or to adorn anything in empty space. In just the same way, should a bodhisattva, who knows full well that all things are like empty space, wish to build a buddha-field in order to develop living beings, he might go ahead, in spite of the fact that it is not possible to build or to adorn a buddha-field in empty space.

"Yet, Ratnakara, a bodhisattva's buddha-field is a field of positive thought. When he attains enlightenment, living beings free of hypocrisy and deceit will be born in his buddha-field.

"Noble son, a bodhisattva's buddha-field is a field of high resolve. When he attains enlightenment, living beings who have harvested the two stores and have planted the roots of virtue will be born in his buddha-field.

"A bodhisattva's buddha-field is a field of virtuous application. When he attains enlightenment living beings who live by all virtuous principles will be born in his buddha-field.

"A bodhisattva's buddha-field is the magnificence of the conception of the spirit of enlightenment. When he attains enlightenment, living beings who are actually participating in the Mahayana will be born in his buddha-field.

"A bodhisattva's buddha-field is a field of generosity. When he attains enlightenment, living beings who give away all their possessions will be born in his buddha-field.

"A bodhisattva's buddha-field is a field of tolerance. When he attains enlightenment, living beings with the transcendences of tolerance, discipline, and the superior trance - hence beautiful with the thirty-two auspicious signs - will be born in his buddha-field.

"A bodhisattva's buddha-field is a field of meditation. When he attains enlightenment, living beings who are evenly balanced through mindfulness and awareness will be born in his buddha-field.

"A bodhisattva's buddha-field is a field of wisdom. When he attains enlightenment, living beings who are destined for the ultimate will be born in his buddha-field.

"A bodhisattva's buddha-field consists of the four immeasurables. When he attains enlightenment, living beings who live by love, compassion, joy, and impartiality will be born in his buddha-field.

"A bodhisattva's buddha-field consists of the four means of unification. When he attains enlightenment, living beings who are held together by all the liberations will be born in his buddha-field.

"A bodhisattva's buddha-field is skill in liberative technique.

When he attains enlightenment, living beings skilled in all liberative techniques and activities will be born in his buddha-field.

"A bodhisattva's buddha-field consists of the thirty-seven aids to enlightenment. Living beings who devote their efforts to the four foci of mindfulness, the four right efforts, the four bases of magical power, the five spiritual faculties, the five strengths, the seven factors of enlightenment, and the eight branches of the holy path will be born in his buddha-field.

"A bodhisattva's buddha-field is his mind of total dedication. When he attains enlightenment, the ornaments of all virtues will appear in his buddha-field.

"A bodhisattva's buddha-field is the doctrine that eradicates the eight adversities. When he attains enlightenment, the three bad migrations will cease, and there will be no such thing as the eight adversities in his buddha-field.

"A bodhisattva's buddha-field consists of his personal observance of the basic precepts and his restraint in blaming others for their transgressions. When he attains enlightenment, even the word 'crime' will never be mentioned in his buddha-field.

"A bodhisattva's buddha-field is the purity of the path of the ten virtues. When he attains enlightenment, living beings who are secure in long life, great in wealth, chaste in conduct, enhanced by true speech, soft-spoken, free of divisive intrigues and adroit in reconciling factions, enlightening in their conversations, free of envy, free of malice, and endowed with perfect views will be born in his buddha-field.

"Thus, noble son, just as is the bodhisattva's production of the spirit of enlightenment, so is his positive thought. And just as is his positive thought, so is his virtuous application.

"His virtuous application is tantamount to his high resolve, his high resolve is tantamount to his determination, his determination is tantamount to his practice, his practice is tantamount to his total dedication, his total dedication is tantamount to his liberative technique, his liberative technique is tantamount to his development of living beings, and his development of living beings is tantamount to the purity of his buddha-field.

"The purity of his buddha-field reflects the purity of living beings; the purity of the living beings reflects the purity of his gnosis; the purity of his gnosis reflects the purity of his doctrine; the purity of his doctrine reflects the purity of his transcendental practice; and the purity of his transcendental practice reflects the purity of his own mind."

Thereupon, magically influenced by the Buddha, the venerable Sariputra had this thought: "If the buddha-field is pure only to the extent that the mind of the bodhisattva is pure, then, when Sakyamuni Buddha was engaged in the career of the bodhisattva, his mind must have been impure. Otherwise, how could this buddha-field appear to be so impure?"

The Buddha, knowing telepathically the thought of venerable Sariputra, said to him, "What do you think, Sariputra? Is it because the sun and moon are impure that those blind from birth do not see them?"

Sariputra replied, "No, Lord. It is not so. The fault lies with those blind from birth, and not with the sun and moon."

The Buddha declared, "In the same way, Sariputra, the fact that some living beings do not behold the splendid display of virtues of the buddha-field of the Tathagata is due to their own ignorance. It is not the fault of the Tathagata. Sariputra, the buddha-field of the Tathagata is pure, but you do not see it."

Then the Brahma Sikhin said to the venerable Sariputra, "Reverend Sariputra, do not say that the buddha-field of the Tathagata is impure. Reverend Sariputra, the buddha-field of the Tathagata is pure. I see the splendid expanse of the buddha-field of the Lord Sakyamuni as equal to the splendor of, for example, the abodes of the highest deities."

Then the venerable Sariputra said to the Brahma Sikhin, "As for me, O Brahma, I see this great earth, with its highs and lows, its thorns, its precipices, its peaks, and its abysses, as if it were entirely filled with ordure."

Brahma Sikhin replied, "The fact that you see such a buddha-field as this as if it were so impure, reverend Sariputra, is a sure sign that there are highs and lows in your mind and that your positive thought in regard to the buddha-gnosis is not pure either. Reverend Sariputra, those whose minds are impartial toward all living beings and whose positive thoughts toward the buddha-gnosis are pure see this buddha-field as perfectly pure."

Thereupon the Lord touched the ground of this billion-world-galactic universe with his big toe, and suddenly it was transformed into a huge mass of precious jewels, a magnificent array of many hundreds of thousands of clusters of precious gems, until it resembled the universe of the Tathagata Ratnavyuha, called Anantagunaratnavyuha. Everyone in the entire assembly was filled with wonder, each perceiving himself seated on a throne of jeweled lotuses.

Then, the Buddha said to the venerable Sariputra, "Sariputra, do you see this splendor of the virtues of the buddha-field?"

Sariputra replied, "I see it, Lord! Here before me is a display of splendor such as I never before heard of or beheld!"

The Buddha said, "Sariputra, this buddha-field is always thus pure, but the Tathagata makes it appear to be spoiled by many faults, in order to bring about the maturity of the inferior living beings. For example, Sariputra, the gods of the Trayastrimsa heaven all take their food from a single precious vessel, yet the nectar which nourishes each one differs according to the differences of the merits each has accumulated. Just so, Sariputra, living beings born in the same buddha-field see the splendor of the virtues of the buddha-fields of the Buddhas according to their own degrees of purity."

When this splendor of the beauty of the virtues of the buddha-field shone forth, eighty-four thousand beings conceived the spirit of unexcelled perfect enlightenment, and the five hundred Licchavi youths who had accompanied the young Licchavi Ratnakara all attained the conformative tolerance of ultimate birthlessness.

Then, the Lord withdrew his miraculous power and at once the buddha-field was restored to its usual appearance. Then, both men and gods who subscribed to the disciple-vehicle thought, "Alas! All constructed things are impermanent."

Thereby, thirty-two thousand living beings purified their immaculate, undistorted Dharma-eye in regard to all things. The eight thousand bhikshus were liberated from their mental defilements, attaining the state of nongrasping. And the eighty-four thousand living beings who were devoted to the grandeur of the buddha-field, having understood that all things are by nature but magical creations, all conceived in their own minds the spirit of unexcelled, totally perfect enlightenment.

 

2. Inconceivable Skill in Liberative Technique

At that time, there lived in the great city of Vaisali a certain Licchavi, Vimalakirti by name. Having served the ancient Buddhas, he had generated the roots of virtue by honoring them and making offerings to them. He had attained tolerance as well as eloquence. He played with the great superknowledges. He had attained the power of incantations and the fearlessnesses. He had conquered all demons and opponents. He had penetrated the profound way of the Dharma. He was liberated through the transcendence of wisdom. Having integrated his realization with skill in liberative technique, he was expert in knowing the thoughts and actions of living beings. Knowing the strength or weakness of their faculties, and being gifted with unrivaled eloquence, he taught the Dharma appropriately to each. Having applied himself energetically to the Mahayana, he understood it and accomplished his tasks with great finesse. He lived with the deportment of a Buddha, and his superior intelligence was as wide as an ocean. He was praised, honored, and commended by all the Buddhas and was respected by Indra, Brahma, and all the Lokapalas. In order to develop living beings with his skill in liberative technique, he lived in the great city of Vaisali.

His wealth was inexhaustible for the purpose of sustaining the poor and the helpless. He observed a pure morality in order to protect the immoral. He maintained tolerance and self-control in order to reconcile beings who were angry, cruel, violent, and brutal. He blazed with energy in order to inspire people who were lazy. He maintained concentration, mindfulness, and meditation in order to sustain the mentally troubled. He attained decisive wisdom in order to sustain the foolish.

He wore the white clothes of the layman, yet lived impeccably like a religious devotee. He lived at home, but remained aloof from the realm of desire, the realm of pure matter, and the immaterial realm. He had a son, a wife, and female attendants, yet always maintained continence. He appeared to be surrounded by servants, yet lived in solitude. He appeared to be adorned with ornaments, yet always was endowed with the auspicious signs and marks. He seemed to eat and drink, yet always took nourishment from the taste of meditation. He made his appearance at the fields of sports and in the casinos, but his aim was always to mature those people who were attached to games and gambling. He visited the fashionable heterodox teachers, yet always kept unswerving loyalty to the Buddha. He understood the mundane and transcendental sciences and esoteric practices, yet always took pleasure in the delights of the Dharma. He mixed in all crowds, yet was respected as foremost of all.

In order to be in harmony with people, he associated with elders, with those of middle age, and with the young, yet always spoke in harmony with the Dharma. He engaged in all sorts of businesses, yet had no interest in profit or possessions. To train living beings, he would appear at crossroads and on street corners, and to protect them he participated in government. To turn people away from the Hinayana and to engage them in the Mahayana, he appeared among listeners and teachers of the Dharma. To develop children, he visited all the schools. To demonstrate the evils of desire, he even entered the brothels. To establish drunkards in correct mindfulness, he entered all the cabarets.

He was honored as the businessman among businessmen because he demonstrated the priority of the Dharma. He was honored as the landlord among landlords because he renounced the aggressiveness of ownership. He was honored as the warrior among warriors because he cultivated endurance, determination, and fortitude. He was honored as the aristocrat among aristocrats because he suppressed pride, vanity, and arrogance. He was honored as the official among officials because he regulated the functions of government according to the Dharma. He was honored as the prince of princes because he reversed their attachment to royal pleasures and sovereign power. He was honored as a eunuch in the royal harem because he taught the young ladies according to the Dharma.

He was compatible with ordinary people because he appreciated the excellence of ordinary merits. He was honored as the Indra among Indras because he showed them the temporality of their lordship. He was honored as the Brahma among Brahmas because he showed them the special excellence of gnosis. He was honored as the Lokapala among Lokapalas because he fostered the development of all living beings.

Thus lived the Licchavi Vimalakirti in the great city of Vaisali, endowed with an infinite knowledge of skill in liberative techniques.

At that time, out of this very skill in liberative technique, Vimalakirti manifested himself as if sick. To inquire after his health, the king, the officials, the lords, the youths, the aristocrats, the householders, the businessmen, the townfolk, the countryfolk, and thousands of other living beings came forth from the great city of Vaisali and called on the invalid. When they arrived, Vimalakirti taught them the Dharma, beginning his discourse from the actuality of the four main elements:

"Friends, this body is so impermanent, fragile, unworthy of confidence, and feeble. It is so insubstantial, perishable, short-lived, painful, filled with diseases, and subject to changes. Thus, my friends, as this body is only a vessel of many sicknesses, wise men do not rely on it. This body is like a ball of foam, unable to bear any pressure. It is like a water bubble, not remaining very long. It is like a mirage, born from the appetites of the passions. It is like the trunk of the plantain tree, having no core. Alas! This body is like a machine, a nexus of bones and tendons. It is like a magical illusion, consisting of falsifications. It is like a dream, being an unreal vision. It is like a reflection, being the image of former actions. It is like an echo, being dependent on conditioning. It is like a cloud, being characterized by turbulence and dissolution. It is like a flash of lightning, being unstable, and decaying every moment. The body is ownerless, being the product of a variety of conditions.

"This body is inert, like the earth; selfless, like water; lifeless, like fire; impersonal, like the wind; and nonsubstantial, like space. This body is unreal, being a collocation of the four main elements. It is void, not existing as self or as self-possessed. It is inanimate, being like grass, trees, walls, clods of earth, and hallucinations. It is insensate, being driven like a windmill. It is filthy, being an agglomeration of pus and excrement. It is false, being fated to be broken and destroyed, in spite of being anointed and massaged. It is afflicted by the four hundred and four diseases. It is like an ancient well, constantly overwhelmed by old age. Its duration is never certain - certain only is its end in death. This body is a combination of aggregates, elements, and sense-media, which are comparable to murderers, poisonous snakes, and an empty town, respectively. Therefore, you should be revulsed by such a body. You should despair of it and should arouse your admiration for the body of the Tathagata.

"Friends, the body of a Tathagata is the body of Dharma, born of gnosis. The body of a Tathagata is born of the stores of merit and wisdom. It is born of morality, of meditation, of wisdom, of the liberations, and of the knowledge and vision of liberation. It is born of love, compassion, joy, and impartiality. It is born of charity, discipline, and self-control. It is born of the path of ten virtues. It is born of patience and gentleness. It is born of the roots of virtue planted by solid efforts. It is born of the concentrations, the liberations, the meditations, and the absorptions. It is born of learning, wisdom, and liberative technique. It is born of the thirty-seven aids to enlightenment. It is born of mental quiescence and transcendental analysis. It is born of the ten powers, the four fearlessnesses, and the eighteen special qualities. It is born of all the transcendences. It is born from sciences and superknowledges. It is born of the abandonment of all evil qualities, and of the collection of all good qualities. It is born of truth. It is born of reality. It is born of conscious awareness.

"Friends, the body of a Tathagata is born of innumerable good works. Toward such a body you should turn your aspirations, and, in order to eliminate the sicknesses of the passions of all living beings, you should conceive the spirit of unexcelled, perfect enlightenment."

While the Licchavi Vimalakirti thus taught the Dharma to those who had come to inquire about his sickness, many hundreds of thousands of living beings conceived the spirit of unexcelled, perfect enlightenment.

 

3. The Disciples' Reluctance to Visit Vimalakirti

Then, the Licchavi Vimalakirti thought to himself, "I am sick, lying on my bed in pain, yet the Tathagata, the saint, the perfectly accomplished Buddha, does not consider or take pity upon me, and sends no one to inquire after my illness."

The Lord knew this thought in the mind of Vimalakirti and said to the venerable Sariputra, "Sariputra, go to inquire after the illness of the Licchavi Vimalakirti."

Thus having been addressed, the venerable Sariputra answered the Buddha, "Lord, I am indeed reluctant to go to ask the Licchavi Vimalakirti about his illness. Why? I remember one day, when I was sitting at the foot of a tree in the forest, absorbed in contemplation, the Licchavi Vimalakirti came to the foot of that tree and said to me, 'Reverend Sariputra, this is not the way to absorb yourself in contemplation. You should absorb yourself in contemplation so that neither body nor mind appear anywhere in the triple world. You should absorb yourself in contemplation in such a way that you can manifest all ordinary behavior without forsaking cessation. You should absorb yourself in contemplation in such a way that you can manifest the nature of an ordinary person without abandoning your cultivated spiritual nature. You should absorb yourself in contemplation so that the mind neither settles within nor moves without toward external forms. You should absorb yourself in contemplation in such a way that the thirty-seven aids to enlightenment are manifest without deviation toward any convictions. You should absorb yourself in contemplation in such a way that you are released in liberation without abandoning the passions that are the province of the world.

"'Reverend Sariputra, those who absorb themselves in contemplation in such a way are declared by the Lord to be truly absorbed in contemplation.'

"Lord, when I heard this teaching, I was unable to reply and remained silent. Therefore, I am reluctant to go to ask that good man about his sickness."

Then, the Buddha said to the venerable Mahamaudgalyayana, "Maudgalyayana, go to the Licchavi Vimalakirti to inquire about his illness."

Maudgalyayana replied, "Lord, I am indeed reluctant to go to the Licchavi Vimalakirti to inquire about his illness. Why? I remember one day when I was teaching the Dharma to the householders in a square in the great city of Vaisali, and the Licchavi Vimalakirti came along and said to me, 'Reverend Maudgalyayana, that is not the way to teach the Dharma to the householders in their white clothes. The Dharma must be taught according to reality.

"'Reverend Maudgalyayana, the Dharma is without living beings, because it is free of the dust of living beings. It is selfless, because it is free of the dust of desire. It is lifeless, because it is free of birth and death. It is without personalities, because it dispenses with past origins and future destinies.

"'The Dharma is peace and pacification, because it is free from desire. It does not become an object, because it is free of words and letters; it is inexpressible, and it transcends all movement of mind.

"'The Dharma is omnipresent, because it is like infinite space. It is without color, mark, or shape, because it is free of all process. It is without the concept of "mine," because it is free of the habitual notion of possession. It is without ideation, because it is free of mind, thought, or consciousness. It is incomparable, because it has no antitheses. It is without presumption of conditionality, because it does not conform to causes.

"'It permeates evenly all things, because all are included in the ultimate realm. It conforms to reality by means of the process of nonconformity. It abides at the reality-limit, for it is utterly without fluctuation. It is immovable, because it is independent of the six objects of sense. It is without coming and going, for it never stands still. It is comprised by voidness, is remarkable through signlessness, and is free of presumption and repudiation, because of wishlessness. It is without establishment and rejection, without birth or destruction. It is without any fundamental consciousness, transcending the range of eye, ear, nose, tongue, body, and thought. It is without highness and lowness. It abides without movement or activity.

"'Reverend Mahamaudgalyayana, how could there be a teaching in regard to such a Dharma? Reverend Mahamaudgalyayana, even the expression "to teach the Dharma" is presumptuous, and those who listen to it listen to presumption. Reverend Maudgalyayana, where there are no presumptuous words, there is no teacher of the Dharma, no one to listen, and no one to understand. It is as if an illusory person were to teach the Dharma to illusory people.

"'Therefore, you should teach the Dharma by keeping your mind on this. You should be adept in regard to the spiritual faculties of living beings. By means of the correct vision of the wisdom-eye, manifesting the great compassion, acknowledging the benevolent activity of the Buddha, purifying your intentions, understanding the definitive expressions of the Dharma, you should teach the Dharma in order that the continuity of the Three Jewels may never be interrupted.'

"Lord, when Vimalakirti had discoursed thus, eight hundred householders in the crowd conceived the spirit of unexcelled, perfect enlightenment, and I myself was speechless. Therefore, Lord, I am indeed reluctant to go to this good man to inquire about his illness."

Then, the Buddha said to the venerable Mahakasyapa, "Mahakasyapa, you go to the Licchavi Vimalakirti to inquire about his illness."

"Lord, I am indeed reluctant to go to the Licchavi Vimalakirti to inquire about his illness. Why? I remember one day, when I was in the street of the poor begging for my food, the Licchavi Vimalakirti came along and said to me, 'Reverend Mahakasyapa, to avoid the houses of the wealthy, and to favor the houses of the poor - this is partiality in benevolence. Reverend Mahakasyapa, you should dwell on the fact of the equality of things, and you should seek alms with consideration for all living beings at all times. You should beg your food in awareness of the ultimate nonexistence of food. You should seek alms for the sake of eliminating the materialism of others. When you enter a town, you should keep in mind its actual voidness, yet you should proceed through it in order to develop men and women. You should enter homes as if entering the family of the Buddha. You should accept alms by not taking anything. You should see form like a man blind from birth, hear sounds as if they were echoes, smell scents as if they were winds, experience tastes without any discrimination, touch tangibles in awareness of the ultimate lack of contact in gnosis, and know things with the consciousness of an illusory creature. That which is without intrinsic substance and without imparted substance does not burn. And what does not burn will not be extinguished.

"'Elder Mahakasyapa, if, equipoised in the eight liberations without transcending the eight perversions, you can enter the equanimity of reality by means of the equanimity of perversion, and if you can make a gift to all living beings and an offering to all the saints and Buddhas out of even a single measure of alms, then you yourself may eat. Thus, when you eat, after offering, you should be neither affected by passions nor free of passions, neither involved in concentration nor free from concentration, neither living in the world nor abiding in liberation. Furthermore, those who give such alms, reverend, have neither great merit nor small merit, neither gain nor loss. They should follow the way of the Buddhas, not the way of the disciples. Only in this way, Elder Mahakasyapa, is the practice of eating by alms meaningful.'

"Lord, when I heard this teaching, I was astonished and thought: 'Reverence to all bodhisattvas! If a lay bodhisattva may be endowed with such eloquence, who is there who would not conceive the spirit of unexcelled, perfect enlightenment? From that time forth, I no longer recommend the vehicles of the disciples and of the solitary sages but recommend the Mahayana. And thus, Lord, I am reluctant to go to this good man to inquire about his illness."

Then, the Buddha said to the venerable Subhuti, "Subhuti, go to the Licchavi Vimalakirti to inquire about his illness."

Subhuti replied, "Lord, I am indeed reluctant to go to this good man to inquire about his illness. Why? My Lord, I remember one day, when I went to beg my food at the house of the Licchavi Vimalakirti in the great city of Vaisali, he took my bowl and filled it with some excellent food and said to me, 'Reverend Subhuti, take this food if you understand the equality of all things, by means of the equality of material objects, and if you understand the equality of all the attributes of the Buddha, by means of the equality of all things. Take this food if, without abandoning desire, hatred, and folly, you can avoid association with them; if you can follow the path of the single way without ever disturbing the egoistic views; if you can produce the knowledges and liberations without conquering ignorance and the craving for existence; if, by the equality of the five deadly sins, you reach the equality of liberation; if you are neither liberated nor bound; if you do not see the Four Holy Truths, yet are not the one who "has not seen the truth"; if you have not attained any fruit, yet are not the one who "has not attained"; if you are an ordinary person, yet have not the qualities of an ordinary person; if you are not holy, yet are not unholy; if you are responsible for all things, yet are free of any notion concerning anything.

"'Take this food, reverend Subhuti, if, without seeing the Buddha, hearing the Dharma, or serving the Sangha, you undertake the religious life under the six heterodox masters; namely, Purana Kasyapa, Maskarin Gosaliputra, Samjayin Vairatiputra, Kakuda Katyayana, Ajita Kesakambala, and Nirgrantha Jnaniputra, and follow the ways they prescribe.

"'Take this food, reverend Subhuti, if, entertaining all false views, you find neither extremes nor middle; if, bound up in the eight adversities, you do not obtain favorable conditions; if, assimilating the passions, you do not attain purification; if the dispassion of all living beings is your dispassion, reverend; if those who make offerings to you are not thereby purified; if those who offer you food, reverend, still fall into the three bad migrations; if you associate with all Maras; if you entertain all passions; if the nature of passions is the nature of a reverend; if you have hostile feelings toward all living beings; if you despise all the Buddhas; if you criticize all the teachings of the Buddha; if you do not rely on the Sangha; and finally, if you never enter ultimate liberation.'

"Lord, when I heard these words of the Licchavi Vimalakirti, I wondered what I should say and what I should do, but I was totally in the dark. Leaving the bowl, I was about to leave the house when the Licchavi Vimalakirti said to me, 'Reverend Subhuti, do not fear these words, and pick up your bowl. What do you think, reverend Subhuti? If it were an incarnation created by the Tathagata who spoke thus to you, would you be afraid?'

"I answered, 'No indeed, noble sir!' He then said, 'Reverend Subhuti, the nature of all things is like illusion, like a magical incarnation. So you should not fear them. Why? All words also have that nature, and thus the wise are not attached to words, nor do they fear them. Why? All language does not ultimately exist, except as liberation. The nature of all things is liberation.'

"When Vimalakirti had discoursed in this way, two hundred gods obtained the pure doctrinal vision in regard to all things, without obscurity or defilement, and five hundred gods obtained the conformative tolerance. As for me, I was speechless and unable to respond to him. Therefore, Lord, I am reluctant to go to this good man to inquire about his illness."

Then, the Buddha said to the venerable Purnamaitrayaniputra, "Purna, go to the Licchavi Vimalakirti to inquire about his illness."

Purna replied, "Lord, I am indeed reluctant to go to this good man to inquire about his illness. Why? Lord, I remember one day, when I was teaching the Dharma to some young monks in the great forest, the Licchavi Vimalakirti came there and said to me, 'Reverend Purna, first concentrate yourself, regard the minds of these young bhikshus, and then teach them the Dharma! Do not put rotten food into a jeweled bowl! First understand the inclinations of these monks, and do not confuse priceless sapphires with glass beads!

"'Reverend Purna, without examining the spiritual faculties of living beings, do not presume upon the one-sidedness of their faculties; do not wound those who are without wounds; do not impose a narrow path upon those who aspire to a great path; do not try to pour the great ocean into the hoof-print of an ox; do not try to put Mount Sumeru into a grain of mustard; do not confuse the brilliance of the sun with the light of a glowworm; and do not expose those who admire the roar of a lion to the howl of a jackal!

"'Reverend Purna, all these monks were formerly engaged in the Mahayana but have forgotten the spirit of enlightenment. So do not instruct them in the disciple-vehicle. The disciple-vehicle is not ultimately valid, and you disciples are like men blind from birth, in regard to recognition of the degrees of the spiritual faculties of living beings.'

"At that moment, the Licchavi Vimalakirti entered into such a concentration that those monks were caused to remember their various former existences, in which they had produced the roots of virtue by serving five hundred Buddhas for the sake of perfect enlightenment. As soon as their own spirits of enlightenment had become clear to them, they bowed at the feet of that good man and pressed their palms together in reverence. He taught them the Dharma, and they all attained the stage of irreversibility from the spirit of unexcelled, perfect enlightenment. It occurred to me then, 'The disciples, who do not know the thoughts or the inclinations of others, are not able to teach the Dharma to anyone. Why? These disciples are not expert in discerning the superiority and inferiority of the spiritual faculties of living beings, and they are not always in a state of concentration like the Tathagata, the Saint, the perfectly accomplished Buddha.'

"Therefore, Lord, I am reluctant to go to that good man to inquire about his health."

The Buddha then said to the venerable Mahakatyayana, "Katyayana, go to the Licchavi Vimalakirti to inquire about his illness."

Katyayana replied, "Lord, I am indeed reluctant to go that good man to inquire about his illness. Why? Lord, I remember one day when, after the Lord had given some brief instruction to the monks, I was defining the expressions of that discourse by teaching the meaning of impermanence, suffering, selflessness, and peace; the Licchavi Vimalakirti came there and said to me, 'Reverend Mahakatyayana, do not teach an ultimate reality endowed with activity, production, and destruction! Reverend Mahakatyayana, nothing was ever destroyed, is destroyed, or will ever be destroyed. Such is the meaning of "impermanence." The meaning of the realization of birthlessness, through the realization of the voidness of the five aggregates, is the meaning of "suffering." The fact of the nonduality of self and selflessness is the meaning of "selflessness." That which has no intrinsic substance and no other sort of substance does not burn, and what does not burn is not extinguished; such lack of extinction is the meaning of "peace."'

"When he had discoursed thus, the minds of the monks were liberated from their defilements and entered a state of nongrasping.

Therefore, Lord, I am reluctant to go to that good man to inquire about his illness."

The Buddha then said to the venerable Aniruddha, "Aniruddha, go to the Licchavi Vimalakirti to inquire about his illness."

"My Lord, I am indeed reluctant to go that good man to inquire about his illness. Why? I remember, Lord, one day when I was taking a walk, the great Brahma named Subhavyuha and the ten thousand other Brahmas who accompanied him illuminated the place with their radiance and, having bowed their heads at my feet, withdrew to one side and asked me, 'Reverend Aniruddha, you have been proclaimed by the Buddha to be the foremost among those who possess the divine eye. To what distance does the divine vision of the venerable Aniruddha extend?'

I answered, 'Friends, I see the entire billion-world-galactic universe of the Lord Sakyamuni just as plainly as a man of ordinary vision sees a myrobalan nut on the palm of his hand.' When I had said these words, the Licchavi Vimalakirti came there and, having bowed his head at my feet, said to me, 'Reverend Aniruddha, is your divine eye compounded in nature? Or is it uncompounded in nature?

If it is compounded in nature, it is the same as the superknowledges of the heterodox. If it is uncompounded in nature, then it is not constructed and, as such, is incapable of seeing. Then, how do you see, O elder?'

"At these words, I became speechless, and Brahma also was amazed to hear this teaching from that good man. Having bowed to him, he said, 'Who then, in the world, possesses the divine eye?'

"Vimalakirti answered, 'In the world, it is the Buddhas who have the divine eye. They see all the buddha-fields without even leaving their state of concentration and without being affected by duality.'

"Having heard these words, the ten thousand Brahmas were inspired with high resolve and conceived the spirit of unexcelled, perfect enlightenment. Having paid homage and respect both to me and to that good man, they disappeared. As for me, I remained speechless, and therefore I am reluctant to go to that good man to inquire about his illness."

The Buddha then said to the venerable Upali, "Upali, go to the Licchavi Vimalakirti to inquire about his illness."

Upali replied, "Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember that one day there were two monks who had committed some infraction and were too ashamed to appear before the Lord, so they came to me and said, 'Reverend Upali, we have both committed an infraction but are too ashamed to appear before the Buddha. Venerable Upali, kindly remove our anxieties by absolving us of these infractions.'

"Lord, while I was giving those two monks some religious discourse, the Licchavi Vimalakirti came there and said to me, 'Reverend Upali, do not aggravate further the sins of these two monks. Without perplexing them, relieve their remorse. Reverend Upali, sin is not to be apprehended within, or without, or between the two. Why? The Buddha has said, "Living beings are afflicted by the passions of thought, and they are purified by the purification of thought."

"'Reverend Upali, the mind is neither within nor without, nor is it to be apprehended between the two. Sin is just the same as the mind, and all things are just the same as sin. They do not escape this same reality.

"'Reverend Upali, this nature of the mind, by virtue of which your mind, reverend, is liberated - does it ever become afflicted?'

"'Never,' I replied.

"'Reverend Upali, the minds of all living beings have that very nature. Reverend Upali, passions consist of conceptualizations. The ultimate nonexistence of these conceptualizations and imaginary fabrications - that is the purity that is the intrinsic nature of the mind. Misapprehensions are passions. The ultimate absence of misapprehensions is the intrinsic nature of the mind. The presumption of self is passion. The absence of self is the intrinsic nature of the mind. Reverend Upali, all things are without production, destruction, and duration, like magical illusions, clouds, and lightning; all things are evanescent, not remaining even for an instant; all things are like dreams, hallucinations, and unreal visions; all things are like the reflection of the moon in water and like a mirror-image; they are born of mental construction. Those who know this are called the true upholders of the discipline, and those disciplined in that way are indeed well disciplined.'"

"Then the two monks said, 'This householder is extremely well endowed with wisdom. The reverend Upali, who was proclaimed by the Lord as the foremost of the upholders of the discipline, is not his equal.'

"I then said to the two monks, 'Do not entertain the notion that he is a mere householder! Why? With the exception of the Tathagata himself, there is no disciple or bodhisattva capable of competing with his eloquence or rivaling the brilliance of his wisdom.'

"Thereupon, the two monks, delivered from their anxieties and inspired with a high resolve, conceived the spirit of unexcelled, perfect enlightenment. Bowing down to that good man, they made the wish: 'May all living beings attain eloquence such as this!' Therefore, I am reluctant to go to that good man to inquire about his illness."

The Buddha then said to the venerable Rahula, "Rahula, go to the Licchavi Vimalakirti to inquire about his illness."

Rahula replied, "Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember that one day many young Licchavi gentlemen came to the place where I was and said to me, 'Reverend Rahula, you are the son of the Lord, and, having renounced a kingdom of a universal monarch, you have left the world. What are the virtues and benefits you saw in leaving the world?'

"As I was teaching them properly the benefits and virtues of renouncing the world, the Licchavi Vimalakirti came there and, having greeted me, said, 'Reverend Rahula, you should not teach the benefits and virtues of renunciation in the way that you do. Why? Renunciation is itself the very absence of virtues and benefits. Reverend Rahula, one may speak of benefits and virtues in regard to compounded things, but renunciation is uncompounded, and there can be no question of benefits and virtues in regard to the uncompounded. Reverend Rahula, renunciation is not material but is free of matter. It is free of the extreme views of beginning and end. It is the path of liberation. It is praised by the wise, embraced by the saints, and causes the defeat of all Maras. It liberates from the five states of existence, purifies the five eyes, cultivates the five powers, and supports the five spiritual faculties. Renunciation is totally harmless to others and is not adulterated with evil things. It disciplines the heterodox, transcending all denominations. It is the bridge over the swamp of desire, without grasping, and free of the habits of "I" and "mine." It is without attachment and without disturbance, eliminating all commotion. It disciplines one's own mind and protects the minds of others. It favors mental quiescence and stimulates transcendental analysis. It is irreproachable in all respects and so is called renunciation. Those who leave the mundane in this way are called "truly renunciant." Young men, renounce the world in the light of this clear teaching! The appearance of the Buddha is extremely rare. Human life endowed with leisure and opportunity is very hard to obtain. To be a human being is very precious.'

"The young men complained: 'But, householder, we have heard the Tathagata declare that one should not renounce the world without the permission of one's parents.'

"Vimalakirti answered: 'Young men, you should cultivate yourselves intensively to conceive the spirit of unexcelled, perfect enlightenment. That in itself will be your renunciation and high ordination!'

"Thereupon, thirty-two of the Licchavi youths conceived the spirit of unexcelled, perfect enlightenment. Therefore, Lord, I am reluctant to go to that good man to inquire about his illness."

The Buddha then said to the venerable Ananda, "Ananda, go to the Licchavi Vimalakirti to inquire about his illness."

Ananda replied, "Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember one day when the body of the Lord manifested some indisposition and he required some milk; I took the bowl and went to the door of the mansion of a great Brahman family. The Licchavi Vimalakirti came there, and, having saluted me, said, 'Reverend Ananda, what are you doing on the threshold of this house with your bowl in your hand so early in the morning?'

"I replied: 'The body of the Lord manifests some indisposition, and he needs some milk. Therefore, I have come to fetch some.'

"Vimalakirti then said to me, 'Reverend Ananda, do not say such a thing! Reverend Ananda, the body of the Tathagata is tough as a diamond, having eliminated all the instinctual traces of evil and being endowed with all goodness. How could disease or discomfort affect such a body?

"'Reverend Ananda, go in silence, and do not belittle the Lord. Do not say such things to others. It would not be good for the powerful gods or for the bodhisattvas coming from the various buddha-fields to hear such words.

"'Reverend Ananda, a universal monarch, who is endowed only with a small root of virtue, is free of diseases. How then could the Lord, who has an infinite root of virtue, have any disease? It is impossible.

"'Reverend Ananda, do not bring shame upon us, but go in silence, lest the heterodox sectarians should hear your words. They would say, "For shame! The teacher of these people cannot even cure his own sicknesses. How then can he cure the sicknesses of others?" Reverend Ananda, go then discreetly so that no one observes you.

"'Reverend Ananda, the Tathagatas have the body of the Dharma - not a body that is sustained by material food. The Tathagatas have a transcendental body that has transcended all mundane qualities.

There is no injury to the body of a Tathagata, as it is rid of all defilements. The body of a Tathagata is uncompounded and free of all formative activity. Reverend Ananda, to believe there can be illness in such a body is irrational and unseemly!'

"When I had heard these words, I wondered if I had previously misheard and misunderstood the Buddha, and I was very much ashamed. Then I heard a voice from the sky: 'Ananda! The householder speaks to you truly. Nevertheless, since the Buddha has appeared during the time of the five corruptions, he disciplines living beings by acting lowly and humble. Therefore, Ananda, do not be ashamed, and go and get the milk!'

"Lord, such was my conversation with the Licchavi Vimalakirti, and therefore I am reluctant to go to that good man to inquire about his illness."

In the same way, the rest of the five hundred disciples were reluctant to go to the Licchavi Vimalakirti, and each told the Buddha his own adventure, recounting all his conversations with the Licchavi Vimalakirti.

 

4. The Reluctance of the Bodhisattvas

Then, the Buddha said to the bodhisattva Maitreya, "Maitreya, go to the Licchavi Vimalakirti to inquire about his illness."

Maitreya replied, "Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember that one day I was engaged in a conversation with the gods of the Tusita heaven, the god Samtusita and his retinue, about the stage of nonregression of the great bodhisattvas. At that time, the Licchavi Vimalakirti came there and addressed me as follows:

"'Maitreya, the Buddha has prophesied that only one more birth stands between you and unexcelled, perfect enlightenment. What kind of birth does this prophecy concern, Maitreya? Is it past? Is it future? Or is it present? If it is a past birth, it is already finished. If it is a future birth, it will never arrive. If it is a present birth, it does not abide. For the Buddha has declared, "Bhikshus, in a single moment, you are born, you age, you die, you transmigrate, and you are reborn."

"'Then might the prophecy concern birthlessness? But birthlessness applies to the stage of destiny for the ultimate, in which there is neither prophecy nor attainment of perfect enlightenment.

"'Therefore, Maitreya, is your reality from birth? Or is it from cessation? Your reality as prophesied is not born and does not cease, nor will it be born nor will it cease. Furthermore, your reality is just the same as the reality of all living beings, the reality of all things, and the reality of all the holy ones. If your enlightenment can be prophesied in such a way, so can that of all living beings. Why? Because reality does not consist of duality or of diversity. Maitreya, whenever you attain Buddhahood, which is the perfection of enlightenment, at the same time all living beings will also attain ultimate liberation. Why? The Tathagatas do not enter ultimate liberation until all living beings have entered ultimate liberation. For, since all living beings are utterly liberated, the Tathagatas see them as having the nature of ultimate liberation.

"'Therefore, Maitreya, do not fool and delude these deities! No one abides in, or regresses from, enlightenment. Maitreya, you should introduce these deities to the repudiation of all discriminative constructions concerning enlightenment.

"'Enlightenment is perfectly realized neither by the body nor by the mind. Enlightenment is the eradication of all marks. Enlightenment is free of presumptions concerning all objects. Enlightenment is free of the functioning of all intentional thoughts. Enlightenment is the annihilation of all convictions. Enlightenment is free from all discriminative constructions. Enlightenment is free from all vacillation, mentation, and agitation. Enlightenment is not involved in any commitments. Enlightenment is the arrival at detachment, through freedom from all habitual attitudes. The ground of enlightenment is the ultimate realm. Enlightenment is realization of reality. Enlightenment abides at the limit of reality.

Enlightenment is without duality, since therein are no minds and no things. Enlightenment is equality, since it is equal to infinite space.

"'Enlightenment is unconstructed, because it is neither born nor destroyed, neither abides nor undergoes any transformation. Enlightenment is the complete knowledge of the thoughts, deeds, and inclinations of all living beings. Enlightenment is not a door for the six media of sense. Enlightenment is unadulterated, since it is free of the passions of the instinctually driven succession of

lives. Enlightenment is neither somewhere nor nowhere, abiding in no location or dimension. Enlightenment, not being contained in anything, does not stand in reality. Enlightenment is merely a name and even that name is unmoving. Enlightenment, free of abstention and undertaking, is energyless. There is no agitation in enlightenment, as it is utterly pure by nature. Enlightenment is radiance, pure in essence. Enlightenment is without subjectivity and completely without object. Enlightenment, which penetrates the equality of all things, is undifferentiated. Enlightenment, which is not shown by any example, is incomparable. Enlightenment is subtle, since it is extremely difficult to realize. Enlightenment is all-pervasive, as it has the nature of infinite space. Enlightenment cannot be realized, either physically or mentally. Why? The body is like grass, trees, walls, paths, and hallucinations. And the mind is immaterial, invisible, baseless, and unconscious.'

"Lord, when Vimalakirti had discoursed thus, two hundred of the deities in that assembly attained the tolerance of birthlessness. As for me, Lord, I was rendered speechless. Therefore, I am reluctant to go to that good man to inquire about his illness."

The Buddha then said to the young Licchavi Prabhavyuha, "Prabhavyuha, go to the Licchavi Vimalakirti to inquire about his illness."

Prabhavyuha replied, "Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember one day, when I was going out of the great city of Vaisali, I met the Licchavi Vimalakirti coming in. He greeted me, and I then addressed him: 'Householder, where do you come from?' He replied, 'I come from the seat of enlightenment.' I then inquired, 'What is meant by "seat of enlightenment"?' He then spoke the following words to me, 'Noble son, the seat of enlightenment is the seat of positive thought because it is without artificiality. It is the seat of effort, because it releases energetic activities. It is the seat of high resolve, because its insight is superior. It is the seat of the great spirit of enlightenment, because it does not neglect anything.

"'It is the seat of generosity, because it has no expectation of reward. It is the seat of morality, because it fulfills all commitments. It is the seat of tolerance, because it is free of anger toward any living being. It is the seat of effort, because it does not turn back. It is the seat of meditation, because it generates fitness of mind. It is the seat of wisdom, because it sees everything directly.

"'It is the seat of love, because it is equal to all living beings. It is the seat of compassion, because it tolerates all injuries. It is the seat of joy, because it is joyfully devoted to the bliss of the Dharma. It is the seat of equanimity, because it abandons affection and aversion.

"'It is the seat of paranormal perception, because it has the six superknowledges. It is the seat of liberation, because it does not intellectualize. It is the seat of liberative technique, because it develops living beings. It is the seat of the means of unification, because it brings together living beings. It is the seat of learning, because it makes practice of the essence. It is the seat of decisiveness, because of its precise discrimination. It is the seat of the aids to enlightenment, because it eliminates the duality of the compounded and the uncompounded. It is the seat of truth, because it does not deceive anyone.

"'It is the seat of interdependent origination, because it proceeds from the exhaustion of ignorance to the exhaustion of old age and death. It is the seat of eradication of all passions, because it is perfectly enlightened about the nature of reality. It is the seat of all living beings, because all living beings are without intrinsic identity. It is the seat of all things, because it is perfectly enlightened with regard to voidness.

"'It is the seat of the conquest of all devils, because it never flinches. It is the seat of the triple world, because it is free of involvement. It is the seat of the heroism that sounds the lion's roar, because it is free of fear and trembling. It is the seat of the strengths, the fearlessnesses, and all the special qualities of the Buddha, because it is irreproachable in all respects. It is the seat of the three knowledges, because in it no passions remain. It is the seat of instantaneous, total understanding of all things, because it realizes fully the gnosis of omniscience.

"'Noble son, when bodhisattvas are thus endowed with the transcendences, the roots of virtue, the ability to develop living beings, and the incorporation of the holy Dharma, whether they lift up their feet or put them down, they all come from the seat of enlightenment. They come from the qualities of the Buddha, and stand on the qualities of the Buddha.'

"Lord, when Vimalakirti had explained this teaching, five hundred gods and men conceived the spirit of enlightenment, and I became speechless. Therefore, Lord, I am reluctant to go to that good man to inquire about his illness."

The Buddha then said to the bodhisattva Jagatimdhara, "Jagatimdhara, go to the Licchavi Vimalakirti to inquire about his illness."

Jagatimdhara replied, "My Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember that one day, when I was at home, the wicked Mara, disguised as Indra and surrounded with twelve thousand heavenly maidens, approached me with the sounds of music and singing. Having saluted me by touching my feet with his head, he withdrew with his retinue to one side. I then, thinking he was Sakra, the king of the gods, said to him, 'Welcome, O Kausika! You should remain consciously aware in the midst of the pleasures of desire. You should often think on impermanence and strive to utilize the essential in body, life, and wealth.'

"Mara then said to me, 'Good sir, accept from me these twelve thousand divine maidens and make them your servants.'

"I replied, 'O Kausika, do not offer me, who am religious and a son of the Sakya, things which are not appropriate. It is not proper for me to have these maidens.'

"No sooner had I said these words than the Licchavi Vimalakirti came there and said to me, 'Noble son, do not think that this is Indra! This is not Indra but the evil Mara, who has come to ridicule you.'

"Then the Licchavi Vimalakirti said to Mara, 'Evil Mara, since these heavenly maidens are not suitable for this religious devotee, a son of the Sakya, give them to me.'

"Then Mara was terrified and distressed, thinking that the Licchavi Vimalakirti had come to expose him. He tried to make himself invisible, but, try as he might with all his magical powers, he could not vanish from sight. Then a voice resounded in the sky, saying, 'Evil One, give these heavenly maidens to the good man Vimalakirti, and only then will you be able to return to your own abode.'

"Then Mara was even more frightened and, much against his will, gave the heavenly maidens.

"The Licchavi Vimalakirti, having received the goddesses, said to them, 'Now that you have been given to me by Mara, you should all conceive the spirit of unexcelled, perfect enlightenment.'

"He then exhorted them with discourse suitable for their development toward enlightenment, and soon they conceived the spirit of enlightenment. He then said to them, 'You have just conceived the spirit of enlightenment. From now on, you should devote yourselves to find joy in pleasures of the Dharma, and should take no pleasure in desires.'

"They then asked him, 'What is "joy in the pleasures of the Dharma"?'

"He declared, 'It is the joy of unbreakable faith in the Buddha, of wishing to hear the Dharma, of serving the Sangha and honoring the spiritual benefactors without pride. It is the joy of renunciation of the whole world, of not being fixed in objects, of considering the five aggregates to be like murderers, of considering the elements to be like venomous serpents, and of considering the sense-media to be like an empty town. It is the joy of always guarding the spirit of enlightenment, of helping living beings, of sharing through generosity, of not slackening in morality, of control and tolerance in patience, of thorough cultivation of virtue by effort, of total absorption in meditation, and of absence of passions in wisdom. It is the joy of extending enlightenment, of conquering the Maras, of destroying the passions, and of purifying the buddha-field. It is the joy of accumulating all virtues, in order to cultivate the auspicious marks and signs. It is the joy of the liberation of nonintimidation when hearing the profound teaching. It is the joy of exploration of the three doors of liberation, and of the realization of liberation. It is the joy of being an ornament of the seat of enlightenment, and of not attaining liberation at the wrong time. It is the joy of serving those of equal fortune, of not hating or resenting those of superior fortune, of serving the spiritual benefactors, and of avoiding sinful friends. It is the joy of the superior gladness of faith and devotion to the Dharma. It is the joy of acquiring liberative techniques and of the conscious cultivation of the aids to enlightenment. Thus, the bodhisattva admires and finds joy in the delights of the Dharma.'

"Thereupon, Mara said to the goddesses, 'Now come along and let us return home.'

"They said, 'You gave us to this householder. Now we should enjoy the delights of the Dharma and should no longer enjoy the pleasures of desires.'

"Then Mara said to the Licchavi Vimalakirti, 'If it is so that the bodhisattva, the spiritual hero, has no mental attachment, and gives away all his possessions, then, householder, please give me these goddesses.'

"Vimalakirti replied, 'They are given, Mara. Go home with your retinue. May you fulfill the religious aspirations of all living beings!'

"Then the goddesses, saluting Vimalakirti, said to him, 'Householder, how should we live in the abode of the Maras?'

"Vimalakirti replied, 'Sisters, there is a door of the Dharma called "The Inexhaustible Lamp." Practice it! What is it? Sisters, a single lamp may light hundreds of thousands of lamps without itself being diminished. Likewise, sisters, a single bodhisattva may establish many hundreds of thousands of living beings in enlightenment without his mindfulness being diminished. In fact, not only does it not diminish, it grows stronger. Likewise, the more you teach and demonstrate virtuous qualities to others, the more you grow with respect to these virtuous qualities. This is the door of the Dharma called "The Inexhaustible Lamp." When you are living in the realm of Mara, inspire innumerable gods and goddesses with the spirit of enlightenment. In such a way, you will repay the kindness of the Tathagata, and you will become the benefactors of all living beings.'

"Then, those goddesses bowed at the feet of the Licchavi Vimalakirti and departed in the company of Mara. Thus, Lord, I saw the supremacy of the magical power, wisdom, and eloquence of the Licchavi Vimalakirti, and therefore I am reluctant to go to that good man to inquire about his illness."

The Buddha then said to the merchant's son, Sudatta, "Noble son, go to the Licchavi Vimalakirti to inquire about his illness."

Sudatta replied, "Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember one day in my father's house when, in order to celebrate a great sacrifice, I was bestowing gifts upon religious devotees, Brahmans, the poor, the wretched, the unfortunate, beggars, and all the needy. On the seventh and final day of this great sacrifice, the Licchavi Vimalakirti came there and said, 'Merchant's son, you should not celebrate a sacrifice in this way. You should celebrate a Dharma-sacrifice. What is the use of the sacrifice of material things?'

"I then asked him, 'How does one give a Dharma-sacrifice?'

"He replied, 'A Dharma-sacrifice is that which develops living beings without beginning or end, giving gifts to them all simultaneously. What is that? It consists of the great love which is consummated in enlightenment; of the great compassion which is consummated in the concentration of the holy Dharma on the liberation of all living beings; of the great joy which is consummated in the awareness of the supreme happiness of all living beings; and of the great equanimity which is consummated in concentration through knowledge.

"'The Dharma-sacrifice consists of the transcendence of generosity, which is consummated in peacefulness and self-discipline; of the transcendence of morality, which is consummated in the moral development of immoral beings; of the transcendence of tolerance, consummated through the principle of selflessness; of the transcendence of effort, consummated in initiative toward enlightenment; of the transcendence of meditation, consummated in the solitude of body and mind; and of the transcendence of wisdom, consummated in the omniscient gnosis.

"'The Dharma-sacrifice consists of the meditation of voidness, consummated in effectiveness in the development of all living beings; of the meditation of signlessness, consummated in the purification of all compounded things; and of the meditation of wishlessness, consummated in voluntarily assuming rebirths.

"'The Dharma-sacrifice consists of heroic strength, consummated in the upholding of the holy Dharma; of the power of life, consummated in the means of unification; of the absence of pride, consummated in becoming the slave and the disciple of all living beings; of the gain of body, health, and wealth, consummated by the extraction of essence from the essenceless; of mindfulness, consummated by the six remembrances; of positive thought, consummated through the truly enjoyable Dharma; of purity of livelihood, consummated by correct spiritual practice; of the respect of saints, consummated by joyful and faithful service; of soberness of mind, consummated by absence of dislike for ordinary people; of high resolve, consummated by renunciation; of skill in erudition, consummated by religious practice; of retirement in solitary retreats, consummated by understanding things free of passions; of introspective meditation, consummated by attainment of the Buddha-gnosis; of the stage of the practice of yoga, consummated by the yoga of liberating all living beings from their passions.

"'The Dharma-sacrifice consists of the store of merit which is consummated by the auspicious signs and marks, the ornaments of the buddha-fields, and all other means of development of living beings; of the store of knowledge which is consummated in the ability to teach the Dharma according to the thoughts and actions of all living beings; of the store of wisdom, which is consummated in the uniform gnosis free of acceptance and rejection in regard to all things; of the store of all roots of virtue, consummated in the abandonment of all passions, obscurations, and unvirtuous things; and of the attainment of all the aids to enlightenment, consummated in the realization of the gnosis of omniscience as well as in accomplishment of all virtue.

"'That, noble son, is the Dharma-sacrifice. The bodhisattva who lives by this Dharma-sacrifice is the best of sacrificers, and, through his extreme sacrifice, is himself worthy of offerings from all people, including the gods.'

"Lord, as soon as the householder had discoursed thus, two hundred Brahmans among the crowd of Brahmans present conceived the spirit of unexcelled, perfect enlightenment. And I, full of astonishment, having saluted this good man by touching his feet with my head, took from around my neck a necklace of pearls worth one hundred thousand pieces of gold and offered it to him. But he would not accept it. I then said to him, 'Please accept, good man, this necklace of pearls, out of compassion for me, and give it to whomsoever you wish.'

"Then, Vimalakirti took the pearls and divided them into two halves. He gave one half of them to the lowliest poor of the city, who had been disdained by those present at the sacrifice. The other half he offered to the Tathagata Dusprasaha. And he performed a miracle such that all present beheld the universe called Marici and the Tathagata Dusprasaha. On the head of the Tathagata Dusprasaha, the pearl necklace took the form of a pavilion, decorated with strings of pearls, resting on four bases, with four columns, symmetrical, well constructed, and lovely to behold. Having shown such a miracle, Vimalakirti said, 'The giver who makes gifts to the lowliest poor of the city, considering them as worthy of offering as the Tathagata himself, the giver who gives without any discrimination, impartially, with no expectation of reward, and with great love - this giver, I say, totally fulfills the Dharma-sacrifice.'

"Then the poor of the city, having seen that miracle and having heard that teaching, conceived the spirit of unexcelled, perfect enlightenment. Therefore, Lord, I am reluctant to go to that good man to inquire about his illness."

In the same way, all the bodhisattvas, great spiritual heroes, told the stories of their conversations with Vimalakirti and declared their reluctance to go to him.

 

5. The Consolation of the Invalid

Then, the Buddha said to the crown prince, Manjusri, "Manjusri, go to the Licchavi Vimalakirti to inquire about his illness."

Manjusri replied, "Lord, it is difficult to attend upon the Licchavi Vimalakirti. He is gifted with marvelous eloquence concerning the law of the profound. He is extremely skilled in full expressions and in the reconciliation of dichotomies. His eloquence is inexorable, and no one can resist his imperturbable intellect. He accomplishes all the activities of the bodhisattvas. He penetrates all the secret mysteries of the bodhisattvas and the Buddhas. He is skilled in civilizing all the abodes of devils. He plays with the great superknowledges. He is consummate in wisdom and liberative technique. He has attained the supreme excellence of the indivisible, nondual sphere of the ultimate realm. He is skilled in teaching the Dharma with its infinite modalities within the uniform ultimate. He is skilled in granting means of attainment in accordance with the spiritual faculties of all living beings. He has thoroughly integrated his realization with skill in liberative technique. He has attained decisiveness with regard to all questions. Thus, although he cannot be withstood by someone of my feeble defenses, still, sustained by the grace of the Buddha, I will go to him and will converse with him as well as I can."

Thereupon, in that assembly, the bodhisattvas, the great disciples, the Sakras, the Brahmas, the Lokapalas, and the gods and goddesses, all had this thought: "Surely the conversations of the young prince Manjusri and that good man will result in a profound teaching of the Dharma."

Thus, eight thousand bodhisattvas, five hundred disciples, a great number of Sakras, Brahmas, Lokapalas, and many hundreds of thousands of gods and goddesses, all followed the crown prince Manjusri to listen to the Dharma. And the crown prince Manjusri, surrounded and followed by these bodhisattvas, disciples, Sakras, Brahmas, Lokapalas, gods, and goddesses, entered the great city of Vaisali.

Meanwhile, the Licchavi Vimalakirti thought to himself, "Manjusri, the crown prince, is coming here with numerous attendants. Now, may this house be transformed into emptiness!"

Then, magically his house became empty. Even the doorkeeper disappeared. And, except for the invalid's couch upon which Vimalakirti himself was lying, no bed or couch or seat could be seen anywhere.

Then, the Licchavi Vimalakirti saw the crown prince Manjusri and addressed him thus: "Manjusri! Welcome, Manjusri! You are very welcome! There you are, without any coming. You appear, without any seeing. You are heard, without any hearing."

Manjusri declared, "Householder, it is as you say. Who comes, finally comes not. Who goes, finally goes not. Why? Who comes is not known to come. Who goes is not known to go. Who appears is finally not to be seen.

"Good sir, is your condition tolerable? Is it livable? Are your physical elements not disturbed? Is your sickness diminishing? Is it not increasing? The Buddha asks about you - if you have slight trouble, slight discomfort, slight sickness, if your distress is light, if you are cared for, strong, at ease, without self-reproach, and if you are living in touch with the supreme happiness.

"Householder, whence came this sickness of yours? How long will it continue? How does it stand? How can it be alleviated?"

Vimalakirti replied, "Manjusri, my sickness comes from ignorance and the thirst for existence and it will last as long as do the sicknesses of all living beings. Were all living beings to be free from sickness, I also would not be sick. Why? Manjusri, for the bodhisattva, the world consists only of living beings, and sickness is inherent in living in the world. Were all living beings free of sickness, the bodhisattva also would be free of sickness. For example, Manjusri, when the only son of a merchant is sick, both his parents become sick on account of the sickness of their son. And the parents will suffer as long as that only son does not recover from his sickness. Just so, Manjusri, the bodhisattva loves all living beings as if each were his only child. He becomes sick when they are sick and is cured when they are cured. You ask me, Manjusri, whence comes my sickness; the sicknesses of the bodhisattvas arise from great compassion."

Manjusri: Householder, why is your house empty? Why have you no servants?

Vimalakirti: Manjusri, all buddha-fields are also empty.

Manjusri: What makes them empty?

Vimalakirti: They are empty because of emptiness.

Manjusri: What is "empty" about emptiness?

Vimalakirti: Constructions are empty, because of emptiness.

Manjusri: Can emptiness be conceptually constructed?

Vimalakirti: Even that concept is itself empty, and emptiness cannot construct emptiness.

Manjusri: Householder, where should emptiness be sought?

Vimalakirti: Manjusri, emptiness should be sought among the sixty-two convictions.

Manjusri: Where should the sixty-two convictions be sought?

Vimalakirti: They should be sought in the liberation of the Tathagatas.

Manjusri: Where should the liberation of the Tathagatas be sought?

Vimalakirti: It should be sought in the prime mental activity of all living beings. Manjusri, you ask me why I am without servants, but all Maras and opponents are my servants. Why? The Maras advocate this life of birth and death and the bodhisattva does not avoid

life. The heterodox opponents advocate convictions, and the bodhisattva is not troubled by convictions. Therefore, all Maras and opponents are my servants.

Manjusri: Householder, of what sort is your sickness?

Vimalakirti: It is immaterial and invisible.

Manjusri: Is it physical or mental?

Vimalakirti: It is not physical, since the body is insubstantial in itself. It is not mental, since the nature of the mind is like illusion.

Manjusri: Householder, which of the four main elements is disturbed - earth, water, fire, or air?

Vimalakirti: Manjusri, I am sick only because the elements of living beings are disturbed by sicknesses.

Manjusri: Householder, how should a bodhisattva console another bodhisattva who is sick?

Vimalakirti: He should tell him that the body is impermanent, but should not exhort him to renunciation or disgust. He should tell him that the body is miserable, but should not encourage him to find solace in liberation; that the body is selfless, but that living beings should be developed; that the body is peaceful, but not to seek any ultimate calm. He should urge him to confess his evil deeds, but not for the sake of absolution. He should encourage his empathy for all living beings on account of his own sickness, his remembrance of suffering experienced from beginningless time, and his consciousness of working for the welfare of living beings. He should encourage him not to be distressed, but to manifest the roots of virtue, to maintain the primal purity and the lack of craving, and thus to always strive to become the king of healers, who can cure all sicknesses. Thus should a bodhisattva console a sick bodhisattva, in such a way as to make him happy.

Manjusri asked, "Noble sir, how should a sick bodhisattva control his own mind?"

Vimalakirti replied, "Manjusri, a sick bodhisattva should control his own mind with the following consideration: Sickness arises from total involvement in the process of misunderstanding from beginningless time. It arises from the passions that result from unreal mental constructions, and hence ultimately nothing is perceived which can be said to be sick. Why? The body is the issue of the four main elements, and in these elements there is no owner and no agent. There is no self in this body, and except for arbitrary insistence on self, ultimately no "I" which can be said to be sick can be apprehended. Therefore, thinking "I" should not adhere to any self, and "I" should rest in the knowledge of the root of illness,' he should abandon the conception of himself as a personality and produce the conception of himself as a thing, thinking, 'This body is an aggregate of many things; when it is born, only things are born; when it ceases, only things cease; these things have no awareness or feeling of each other; when they are born, they do not think, "I am born." When they cease, they do not think, "I cease."'

"Furthermore, he should understand thoroughly the conception of himself as a thing by cultivating the following consideration: 'Just as in the case of the conception of "self," so the conception of "thing" is also a misunderstanding, and this misunderstanding is also a grave sickness; I should free myself from this sickness and should strive to abandon it.'

"What is the elimination of this sickness? It is the elimination of egoism and possessiveness. What is the elimination of egoism and possessiveness? It is the freedom from dualism. What is freedom

from dualism? It is the absence of involvement with either the external or the internal. What is absence of involvement with either external or internal? It is nondeviation, nonfluctuation, and nondistraction from equanimity. What is equanimity? It is the equality of everything from self to liberation. Why? Because both self and liberation are void. How can both be void? As verbal designations, they both are void, and neither is established in reality. Therefore, one who sees such equality makes no difference between sickness and voidness; his sickness is itself voidness, and that sickness as voidness is itself void.

"The sick bodhisattva should recognize that sensation is ultimately nonsensation, but he should not realize the cessation of sensation. Although both pleasure and pain are abandoned when the buddha-qualities are fully accomplished, there is then no sacrifice of the great compassion for all living beings living in the bad migrations. Thus, recognizing in his own suffering the infinite sufferings of these living beings, the bodhisattva correctly contemplates these living beings and resolves to cure all sicknesses. As for these living beings, there is nothing to be applied, and there is nothing to be removed; one has only to teach them the Dharma for them to realize the basis from which sicknesses arise. What is this basis? It is object-perception. Insofar as apparent objects are perceived, they are the basis of sickness. What things are perceived as objects? The three realms of existence are perceived as objects. What is the thorough understanding of the basic, apparent object? It is its nonperception, as no objects exist ultimately. What is nonperception? The internal subject and the external object are not perceived dualistically. Therefore, it is called nonperception.

"Manjusri, thus should a sick bodhisattva control his own mind in order to overcome old age, sickness, death, and birth. Such, Manjusri, is the sickness of the bodhisattva. If he takes it otherwise, all his efforts will be in vain. For example, one is called 'hero' when one conquers the miseries of aging, sickness, and death.

"The sick bodhisattva should tell himself: 'Just as my sickness is unreal and nonexistent, so the sicknesses of all living beings are unreal and nonexistent.' Through such considerations, he arouses the great compassion toward all living beings without falling into any sentimental compassion. The great compassion that strives to eliminate the accidental passions does not conceive of any life in living beings. Why? Because great compassion that falls into sentimentally purposive views only exhausts the bodhisattva in his reincarnations. But the great compassion which is free of involvement with sentimentally purposive views does not exhaust the bodhisattva in all his reincarnations. He does not reincarnate through involvement with such views but reincarnates with his mind free of involvement. Hence, even his reincarnation is like a liberation. Being reincarnated as if being liberated, he has the power and ability to teach the Dharma which liberates living beings from their bondage. As the Lord declares: 'It is not possible for one who is himself bound to deliver others from their bondage. But one who is himself liberated is able to liberate others from their bondage.' Therefore, the bodhisattva should participate in liberation and should not participate in bondage.

"What is bondage? And what is liberation? To indulge in liberation from the world without employing liberative technique is bondage for the bodhisattva. To engage in life in the world with full employment of liberative technique is liberation for the bodhisattva. To experience the taste of contemplation, meditation, and concentration without skill in liberative technique is bondage. To experience the taste of contemplation and meditation with skill in liberative technique is liberation. Wisdom not integrated with liberative technique is bondage, but wisdom integrated with liberative technique is liberation. Liberative technique not integrated with wisdom is bondage, but liberative technique integrated with wisdom is liberation.

"How is wisdom not integrated with liberative technique a bondage? Wisdom not integrated with liberative technique consists of concentration on voidness, signlessness, and wishlessness, and yet, being motivated by sentimental compassion, failure to concentrate on cultivation of the auspicious signs and marks, on the adornment of the buddha-field, and on the work of development of living beings it is bondage.

"How is wisdom integrated with liberative technique a liberation? Wisdom integrated with liberative technique consists of being motivated by the great compassion and thus of concentration on cultivation of the auspicious signs and marks, on the adornment of the buddha-field, and on the work of development of living beings, all the while concentrating on deep investigation of voidness, signlessness, and wishlessness - and it is liberation.

"What is the bondage of liberative technique not integrated with wisdom? The bondage of liberative technique not integrated with wisdom consists of the bodhisattva's planting of the roots of virtue without dedicating them for the sake of enlightenment, while living in the grip of dogmatic convictions, passions, attachments, resentments, and their subconscious instincts.

"What is the liberation of liberative technique integrated with wisdom? The liberation of liberative technique integrated with wisdom consists of the bodhisattva's dedication of his roots of virtue for the sake of enlightenment, without taking any pride therein, while forgoing all convictions, passions, attachments, resentments, and their subconscious instincts.

"Manjusri, thus should the sick bodhisattva consider things. His wisdom is the consideration of body, mind, and sickness as impermanent, miserable, empty, and selfless. His liberative technique consists of not exhausting himself by trying to avoid all physical sickness, and in applying himself to accomplish the benefit of living beings, without interrupting the cycle of reincarnations. Furthermore, his wisdom lies in understanding that the body, mind, and sickness are neither new nor old, both simultaneously and sequentially. And his liberative technique lies in not seeking cessation of body, mind, or sicknesses.

"That, Manjusri, is the way a sick bodhisattva should concentrate his mind; he should live neither in control of his mind, nor in indulgence of his mind. Why? To live by indulging the mind is proper for fools and to live in control of the mind is proper for the disciples. Therefore, the bodhisattva should live neither in control nor in indulgence of his mind. Not living in either of the two extremes is the domain of the bodhisattva.

"Not the domain of the ordinary individual and not the domain of the saint, such is the domain of the bodhisattva. The domain of the world yet not the domain of the passions, such is the domain of the bodhisattva. Where one understands liberation, yet does not enter final and complete liberation, there is the domain of the bodhisattva. Where the four Maras manifest, yet where all the works of Maras are transcended, there is the domain of the bodhisattva. Where one seeks the gnosis of omniscience, yet does not attain this gnosis at the wrong time, there is the domain of the bodhisattva. Where one knows the Four Holy Truths, yet does not realize those truths at the wrong time, there is the domain of the bodhisattva. A domain of introspective insight, wherein one does not arrest voluntary reincarnation in the world, such is the domain of the bodhisattva. A domain where one realizes birthlessness, yet does not become destined for the ultimate, such is the domain of the bodhisattva. Where one sees relativity without entertaining any convictions, there is the domain of the bodhisattva. Where one associates with all beings, yet keeps free of all afflictive instincts, there is the domain of the bodhisattva. A domain of solitude with no place for the exhaustion of body and mind, such is the domain of the bodhisattva. The domain of the triple world, yet indivisible from the ultimate realm, such is the domain of the bodhisattva. The domain of voidness, yet where one cultivates all types of virtues, such is the domain of the bodhisattva. The domain of signlessness, where one keeps in sight the deliverance of all living beings, such is the domain of the bodhisattva. The domain of wishlessness, where one voluntarily manifests lives in the world, such is the domain of the bodhisattva.

"A domain essentially without undertaking, yet where all the roots of virtue are undertaken without interruption, such is the domain of the bodhisattva. The domain of the six transcendences, where one attains the transcendence of the thoughts and actions of all living beings, such is the domain of the bodhisattva. The domain of the six superknowledges, wherein defilements are not exhausted, such is the domain of the bodhisattva. The domain of living by the holy Dharma, without even perceiving any evil paths, such is the domain of the bodhisattva. The domain of the four immeasurables, where one does not accept rebirth in the heaven of Brahma, such is the domain of the bodhisattva. The domain of the six remembrances, unaffected by any sort of defilement, such is the domain of the bodhisattva. The domain of contemplation, meditation, and concentration, where one does not reincarnate in the formless realms by force of these meditations and concentrations, such is the domain of the bodhisattva. The domain of the four right efforts, where the duality of good and evil is not apprehended, such is the domain of the bodhisattva. The domain of the four bases of magical powers, where they are effortlessly mastered, such is the domain of the bodhisattva. The domain of the five spiritual faculties, where one knows the degrees of the spiritual faculties of living beings, such is the domain of the bodhisattva. The domain of living with the five powers, where one delights in the ten powers of the Tathagata, such is the domain of the bodhisattva. The domain of perfection of the seven factors of enlightenment, where one is skilled in the knowledge of fine intellectual distinctions, such is the domain of the bodhisattva. The domain of the holy eightfold path, where one delights in the unlimited path of the Buddha, such is the domain of the bodhisattva. The domain of the cultivation of the aptitude for mental quiescence and transcendental analysis, where one does not fall into extreme quietism, such is the domain of the bodhisattva. The domain of the realization of the unborn nature of all things, yet of the perfection of the body, the auspicious signs and marks, and the ornaments of the Buddha, such is the domain of the bodhisattva. The domain of manifesting the attitudes of the disciples and the solitary sages without sacrificing the qualities of the Buddha, such is the domain of the bodhisattva. The domain of conformity to all things utterly pure in nature while manifesting behavior that suits the inclinations of all living beings, such is the domain of the bodhisattva. A domain where one realizes that all the buddha-fields are indestructible and uncreatable, having the nature of infinite space, yet where one manifests the establishment of the qualities of the buddha-fields in all their variety and magnitude, such is the domain of the bodhisattva. The domain where one turns the wheel of the holy Dharma and manifests the magnificence of ultimate liberation, yet never forsakes the career of the bodhisattva, such is the domain of the bodhisattva!"

When Vimalakirti had spoken this discourse, eight thousand of the gods in the company of the crown prince Manjusri conceived the spirit of unexcelled, perfect enlightenment.

 

6. The Inconceivable Liberation

Thereupon, the venerable Sariputra had this thought: "There is not even a single chair in this house. Where are these disciples and bodhisattvas going to sit?"

The Licchavi Vimalakirti read the thought of the venerable Sariputra and said, "Reverend Sariputra, did you come here for the sake of the Dharma? Or did you come here for the sake of a chair?"

Sariputra replied, "I came for the sake of the Dharma, not for the sake of a chair."

Vimalakirti continued, "Reverend Sariputra, he who is interested in the Dharma is not interested even in his own body, much less in a chair. Reverend Sariputra, he who is interested in the Dharma has no interest in matter, sensation, intellect, motivation, or consciousness. He has no interest in these aggregates, or in the elements, or in the sense-media. Interested in the Dharma, he has no interest in the realm of desire, the realm of matter, or the immaterial realm. Interested in the Dharma, he is not interested in attachment to the Buddha, attachment to the Dharma, or attachment to the Sangha. Reverend Sariputra, he who is interested in the Dharma is not interested in recognizing suffering, abandoning its origination, realizing its cessation, or practicing the path. Why? The Dharma is ultimately without formulation and without verbalization. Who verbalizes: 'Suffering should be recognized, origination should be eliminated, cessation should be realized, the path should be practiced,' is not interested in the Dharma but is interested in verbalization.

"Reverend Sariputra, the Dharma is calm and peaceful. Those who are engaged in production and destruction are not interested in the Dharma, are not interested in solitude, but are interested in production and destruction.

"Furthermore, reverend Sariputra, the Dharma is without taint and free of defilement. He who is attached to anything, even to liberation, is not interested in the Dharma but is interested in the taint of desire. The Dharma is not an object. He who pursues objects is not interested in the Dharma but is interested in objects. The Dharma is without acceptance or rejection. He who holds on to things or lets go of things is not interested in the Dharma but is interested in holding and letting go. The Dharma is not a secure refuge. He who enjoys a secure refuge is not interested in the Dharma but is interested in a secure refuge. The Dharma is without sign. He whose consciousness pursues signs is not interested in the Dharma but is interested in signs. The Dharma is not a society. He who seeks to associate with the Dharma is not interested in the Dharma but is interested in association. The Dharma is not a sight, a sound, a category, or an idea. He who is involved in sights, sounds, categories, and ideas is not interested in the Dharma but is interested in sights, sounds, categories, and ideas. Reverend Sariputra, the Dharma is free of compounded things and uncompounded things. He who adheres to compounded things and uncompounded things is not interested in the Dharma but is interested in adhering to compounded things and uncompounded things.

"Thereupon, reverend Sariputra, if you are interested in the Dharma, you should take no interest in anything."

When Vimalakirti had spoken this discourse, five hundred gods obtained the purity of the Dharma-eye in viewing all things.

Then, the Licchavi Vimalakirti said to the crown prince, Manjusri, "Manjusri, you have already been in innumerable hundreds of thousands of buddha-fields throughout the universes of the ten directions. In which buddha-field did you see the best lion-thrones with the finest qualities?"

Manjusri replied, "Noble sir, if one crosses the buddha-fields to the east, which are more numerous than all the grains of sand of thirty-two Ganges rivers, one will discover a universe called Merudhvaja. There dwells a Tathagata called Merupradiparaja. His body measures eighty-four hundred thousand leagues in height, and the height of his throne is sixty-eight hundred thousand leagues. The bodhisattvas there are forty-two hundred thousand leagues tall and their own thrones are thirty-four hundred thousand leagues high. Noble sir, the finest and most superb thrones exist in that universe Merudhvaja, which is the buddha-field of the Tathagata Merupradiparaja."

At that moment, the Licchavi Vimalakirti, having focused himself in concentration, performed a miraculous feat such that the Lord Tathagata Merupradiparaja, in the universe Merudhvaja, sent to this universe thirty-two hundred thousand thrones. These thrones were so tall, spacious, and beautiful that the bodhisattvas, great disciples, Sakras, Brahmas, Lokapalas, and other gods had never before seen the like. The thrones descended from the sky and came to rest in the house of the Licchavi Vimalakirti. The thirty-two hundred thousand thrones arranged themselves without crowding and the house seemed to enlarge itself accordingly. The great city of Vaisali did not become obscured; neither did the land of Jambudvipa, nor the world of four continents. Everything else appeared just as it was before.

Then, the Licchavi Vimalakirti said to the young prince Manjusri, "Manjusri, let the bodhisattvas be seated on these thrones, having transformed their bodies to a suitable size!"

Then, those bodhisattvas who had attained the superknowledges transformed their bodies to a height of forty-two hundred thousand leagues and sat upon the thrones. But the beginner bodhisattvas were not able to transform themselves to sit upon the thrones. Then, the Licchavi Vimalakirti taught these beginner bodhisattvas a teaching that enabled them to attain the five superknowledges, and, having attained them, they transformed their bodies to a height of forty-two hundred thousand leagues and sat upon the thrones. But still the great disciples were not able to seat themselves upon the thrones.

The Licchavi Vimalakirti said to the venerable Sariputra, "Reverend Sariputra, take your seat upon a throne."

He replied, "Good sir, the thrones are too big and too high, and I cannot sit upon them."

Vimalakirti said, "Reverend Sariputra, bow down to the Tathagata Merupradiparaja, and you will be able to take your seat."

Then, the great disciples bowed down to the Tathagata Merupradiparaja and they were seated upon the thrones.

Then, the venerable Sariputra said to the Licchavi Vimalakirti, "Noble sir, it is astonishing that these thousands of thrones, so big and so high, should fit into such a small house and that the great city of Vaisali, the villages, cities, kingdoms, capitals of Jambudvipa, the other three continents, the abodes of the gods, the nagas, the yaksas, the gandharvas, the asuras, the garudas, the kimnaras, and the mahoragas - that all of these should appear without any obstacle, just as they were before!"

The Licchavi Vimalakirti replied, "Reverend Sariputra, for the Tathagatas and the bodhisattvas, there is a liberation called 'Inconceivable.' The bodhisattva who lives in the inconceivable liberation can put the king of mountains, Sumeru, which is so high, so great, so noble, and so vast, into a mustard seed. He can perform this feat without enlarging the mustard seed and without shrinking Mount Sumeru. And the deities of the assembly of the four Maharajas and of the Trayastrimsa heavens do not even know where they are.

Only those beings who are destined to be disciplined by miracles see and understand the putting of the king of mountains, Sumeru, into the mustard seed. That, reverend Sariputra, is an entrance to the domain of the inconceivable liberation of the bodhisattvas.

"Furthermore, reverend Sariputra, the bodhisattva who lives in the inconceivable liberation can pour into a single pore of his skin all the waters of the four great oceans, without injuring the water-animals such as fish, tortoises, crocodiles, frogs, and other creatures, and without the nagas, yaksas, gandharvas, and asuras even being aware of where they are. And the whole operation is visible without any injury or disturbance to any of those living beings.

"Such a bodhisattva can pick up with his right hand this billion-world-galactic universe as if it were a potter's wheel and, spinning it round, throw it beyond universes as numerous as the sands of the Ganges, without the living beings therein knowing their motion or its origin, and he can catch it and put it back in its place, without the living beings suspecting their coming and going; and yet the whole operation is visible.

"Furthermore, reverend Sariputra, there are beings who become disciplined after an immense period of evolution, and there are also those who are disciplined after a short period of evolution. The bodhisattva who lives in the inconceivable liberation, for the sake of disciplining those living beings who are disciplined through immeasurable periods of evolution, can make the passing of a week seem like the passing of an aeon, and he can make the passing of an aeon seem like the passing of a week for those who are disciplined through a short period of evolution. The living beings who are disciplined through an immeasurable period of evolution actually perceive a week to be the passing of an aeon, and those disciplined by a short period of evolution actually perceive an aeon to be the passing of a week.

"Thus, a bodhisattva who lives in the inconceivable liberation can manifest all the splendors of the virtues of all the buddha-fields within a single buddha-field. Likewise, he can place all living beings in the palm of his right hand and can show them with the supernatural speed of thought all the buddha-fields without ever leaving his own buddha-field. He can display in a single pore all the offerings ever offered to all the Buddhas of the ten directions, and the orbs of all the suns, moons, and stars of the ten directions. He can inhale all the hurricanes of the cosmic wind-atmospheres of the ten directions into his mouth without harming his own body and without letting the forests and the grasses of the buddha-fields be flattened. He can take all the masses of fire of all the supernovas that ultimately consume all the universes of all the buddha-fields into his stomach without interfering with their functions. Having crossed buddha-fields as numerous as the sands of the Ganges downward, and having taken up a buddha-field, he can rise up through buddha-fields as numerous as the sands of the Ganges and place it on high, just as a strong man may pick up a jujube leaf on the point of a needle.

"Thus, a bodhisattva who lives in the inconceivable liberation can magically transform any kind of living being into a universal monarch, a Lokapala, a Sakra, a Brahma, a disciple, a solitary sage, a bodhisattva, and even into a Buddha. The bodhisattva can transform miraculously all the cries and noises, superior, mediocre, and inferior, of all living beings of the ten directions, into the voice of the Buddha, with the words of the Buddha, the Dharma, and the Sangha, having them proclaim, 'Impermanent! Miserable! Empty! Selfless!' And he can cause them to recite the words and sounds of all the teachings taught by all the Buddhas of the ten directions.

"Reverend Sariputra, I have shown you only a small part of the entrance into the domain of the bodhisattva who lives in the inconceivable liberation. Reverend Sariputra, to explain to you the teaching of the full entrance into the domain of the bodhisattva who lives in the inconceivable liberation would require more than an aeon, and even more than that."

Then, the patriarch Mahakasyapa, having heard this teaching of the inconceivable liberation of the bodhisattvas, was amazed, and he said to the venerable Sariputra, "Venerable Sariputra, if one were to show a variety of things to a person blind from birth, he would not be able to see a single thing. Likewise, venerable Sariputra, when this door of the inconceivable liberation is taught, all the disciples and solitary sages are sightless, like the man blind from birth, and cannot comprehend even a single cause of the inconceivable liberation. Who is there among the wise who, hearing about this inconceivable liberation, does not conceive the spirit of unexcelled, perfect enlightenment? As for us, whose faculties are deteriorated, like a burned and rotten seed, what else can we do if we do not become receptive to this great vehicle? We, all the disciples and solitary sages, upon hearing this teaching of the Dharma, should utter a cry of regret that would shake this billion-world-galactic universe! And as for the bodhisattvas, when they hear of this inconceivable liberation they should be as joyful as a young crown prince when he takes the diadem and is anointed, and they should increase to the utmost their devotion to this inconceivable liberation. Indeed, what could the entire host of Maras ever do to one who is devoted to this inconceivable liberation?"

When the patriarch Mahakasyapa had uttered this discourse, thirty-two thousand gods conceived the spirit of unexcelled, perfect enlightenment.

Then the Licchavi Vimalakirti said to the patriarch Mahakasyapa, "Reverend Mahakasyapa, the Maras who play the devil in the innumerable universes of the ten directions are all bodhisattvas dwelling in the inconceivable liberation, who are playing the devil in order to develop living beings through their skill in liberative technique. Reverend Mahakasyapa, all the miserable beggars who come to the bodhisattvas of the innumerable universes of the ten directions to ask for a hand, a foot, an ear, a nose, some blood, muscles, bones, marrow, an eye, a torso, a head, a limb, a member, a throne, a kingdom, a country, a wife, a son, a daughter, a slave, a slave-girl, a horse, an elephant, a chariot, a cart, gold, silver, jewels, pearls, conches, crystal, coral, beryl, treasures, food, drink, elixirs, and clothes - these demanding beggars are usually bodhisattvas living in the inconceivable liberation who, through their skill in liberative technique, wish to test and thus demonstrate the firmness of the high resolve of the bodhisattvas. Why? Reverend Mahakasyapa, the bodhisattvas demonstrate that firmness by means of terrible austerities. Ordinary persons have no power to be thus demanding of bodhisattvas, unless they are granted the opportunity. They are not capable of killing and depriving in that manner without being freely given the chance.

"Reverend Mahakasyapa, just as a glowworm cannot eclipse the light of the sun, so reverend Mahakasyapa, it is not possible without special allowance that an ordinary person can thus attack and deprive a bodhisattva. Reverend Mahakasyapa, just as a donkey could not muster an attack on a wild elephant, even so, reverend Mahakasyapa, one who is not himself a bodhisattva cannot harass another bodhisattva, and only a bodhisattva can tolerate the harassment of another bodhisattva. Reverend Mahakasyapa, such is the introduction to the power of the knowledge of liberative technique of the bodhisattvas who live in the inconceivable liberation."

 

7. The Goddess

Thereupon, Manjusri, the crown prince, addressed the Licchavi Vimalakirti: "Good sir, how should a bodhisattva regard all living beings?"

Vimalakirti replied, "Manjusri, a bodhisattva should regard all livings beings as a wise man regards the reflection of the moon in water or as magicians regard men created by magic. He should regard them as being like a face in a mirror; like the water of a mirage; like the sound of an echo; like a mass of clouds in the sky; like the previous moment of a ball of foam; like the appearance and disappearance of a bubble of water; like the core of a plantain tree; like a flash of lightning; like the fifth great element; like the seventh sense-medium; like the appearance of matter in an immaterial realm; like a sprout from a rotten seed; like a tortoise-hair coat; like the fun of games for one who wishes to die; like the egoistic views of a stream-winner; like a third rebirth of a once-returner; like the descent of a nonreturner into a womb; like the existence of desire, hatred, and folly in a saint; like thoughts of avarice, immorality, wickedness, and hostility in a bodhisattva who has attained tolerance; like the instincts of passions in a Tathagata; like the perception of color in one blind from birth; like the inhalation and exhalation of an ascetic absorbed in the meditation of cessation; like the track of a bird in the sky; like the erection of a eunuch; like the pregnancy of a barren woman; like the unproduced passions of an emanated incarnation of the Tathagata; like dream-visions seen after waking; like the passions of one who is free of conceptualizations; like fire burning without fuel; like the reincarnation of one who has attained ultimate liberation.

"Precisely thus, Manjusri, does a bodhisattva who realizes the ultimate selflessness consider all beings."

Manjusri then asked further, "Noble sir, if a bodhisattva considers all living beings in such a way, how does he generate the great love toward them?"

Vimalakirti replied, "Manjusri, when a bodhisattva considers all living beings in this way, he thinks: 'Just as I have realized the Dharma, so should I teach it to living beings.' Thereby, he generates the love that is truly a refuge for all living beings; the love that is peaceful because free of grasping; the love that is not feverish, because free of passions; the love that accords with reality because it is equanimous in all three times; the love that is without conflict because free of the violence of the passions; the love that is nondual because it is involved neither with the external nor with the internal; the love that is imperturbable because totally ultimate.

"Thereby he generates the love that is firm, its high resolve unbreakable, like a diamond; the love that is pure, purified in its intrinsic nature; the love that is even, its aspirations being equal; the saint's love that has eliminated its enemy; the bodhisattva's love that continuously develops living beings; The Tathagata's love that understands reality; the Buddha's love that causes living beings to awaken from their sleep; the love that is spontaneous because it is fully enlightened spontaneously; the love that is enlightenment because it is unity of experience; the love that has no presumption because it has eliminated attachment and aversion; the love that is great compassion because it infuses the Mahayana with radiance; the love that is never exhausted because it acknowledges voidness and selflessness; the love that is giving because it bestows the gift of Dharma free of the tight fist of a bad teacher; the love that is morality because it improves immoral living beings; the love that is tolerance because it protects both self and others; the love that is effort because it takes responsibility for all living beings; the love that is contemplation because it refrains from indulgence in tastes; the love that is wisdom because it causes attainment at the proper time; the love that is liberative technique because it shows the way everywhere; the love that is without formality because it is pure in motivation; the love that is without deviation because it acts from decisive motivation; the love that is high resolve because it is without passions; the love that is without deceit because it is not artificial; the love that is happiness because it introduces living beings to the happiness of the Buddha. Such, Manjusri, is the great love of a bodhisattva."

Manjusri: What is the great compassion of a bodhisattva?

Vimalakirti: It is the giving of all accumulated roots of virtue to all living beings.

Manjusri: What is the great joy of the bodhisattva?

Vimalakirti: It is to be joyful and without regret in giving.

Manjusri: What is the equanimity of the bodhisattva?

Vimalakirti: It is what benefits both self and others.

Manjusri: To what should one resort when terrified by fear of life?

Vimalakirti: Manjusri, a bodhisattva who is terrified by fear of life should resort to the magnanimity of the Buddha.

Manjusri: Where should he who wishes to resort to the magnanimity of the Buddha take his stand?

Vimalakirti: He should stand in equanimity toward all living beings.

Manjusri: Where should he who wishes to stand in equanimity toward all living beings take his stand?

Vimalakirti: He should live for the liberation of all living beings.

Manjusri: What should he who wishes to liberate all living beings do?

Vimalakirti: He should liberate them from their passions.

Manjusri: How should he who wishes to eliminate passions apply himself?

Vimalakirti: He should apply himself appropriately.

Manjusri: How should he apply himself, to "apply himself appropriately"?

Vimalakirti: He should apply himself to productionlessness and to destructionlessness.

Manjusri: What is not produced? And what is not destroyed?

Vimalakirti: Evil is not produced and good is not destroyed.

Manjusri: What is the root of good and evil?

Vimalakirti: Materiality is the root of good and evil.

Manjusri: What is the root of materiality?

Vimalakirti: Desire is the root of materiality.

Manjusri: What is the root of desire and attachment?

Vimalakirti: Unreal construction is the root of desire.

Manjusri: What is the root of unreal construction?

Vimalakirti: The false concept is its root.

Manjusri: What is the root of the false concept?

Vimalakirti: Baselessness.

Manjusri: What it the root of baselessness?

Vimalakirti: Manjusri, when something is baseless, how can it have any root? Therefore, all things stand on the root which is baseless.

Thereupon, a certain goddess who lived in that house, having heard this teaching of the Dharma of the great heroic bodhisattvas, and being delighted, pleased, and overjoyed, manifested herself in a material body and showered the great spiritual heroes, the bodhisattvas, and the great disciples with heavenly flowers. When the flowers fell on the bodies of the bodhisattvas, they fell off on the floor, but when they fell on the bodies of the great disciples, they stuck to them and did not fall. The great disciples shook the flowers and even tried to use their magical powers, but still the flowers would not shake off. Then, the goddess said to the venerable Sariputra, "Reverend Sariputra, why do you shake these flowers?"

Sariputra replied, "Goddess, these flowers are not proper for religious persons and so we are trying to shake them off."

The goddess said, "Do not say that, reverend Sariputra. Why? These flowers are proper indeed! Why? Such flowers have neither constructual thought nor discrimination. But the elder Sariputra has both constructual thought and discrimination.

"Reverend Sariputra, impropriety for one who has renounced the world for the discipline of the rightly taught Dharma consists of constructual thought and discrimination, yet the elders are full of such thoughts. One who is without such thoughts is always proper.

"Reverend Sariputra, see how these flowers do not stick to the bodies of these great spiritual heroes, the bodhisattvas! This is because they have eliminated constructual thoughts and discriminations.

"For example, evil spirits have power over fearful men but cannot disturb the fearless. Likewise, those intimidated by fear of the world are in the power of forms, sounds, smells, tastes, and textures, which do not disturb those who are free from fear of the passions inherent in the constructive world. Thus, these flowers stick to the bodies of those who have not eliminated their instincts for the passions and do not stick to the bodies of those who have eliminated their instincts. Therefore, the flowers do not stick to the bodies of these bodhisattvas, who have abandoned all instincts."

Then the venerable Sariputra said to the goddess, "Goddess, how long have you been in this house?"

The goddess replied, "I have been here as long as the elder has been in liberation."

Sariputra said, "Then, have you been in this house for quite some time?"

The goddess said, "Has the elder been in liberation for quite some time?"

At that, the elder Sariputra fell silent.

The goddess continued, "Elder, you are 'foremost of the wise!' Why do you not speak? Now, when it is your turn, you do not answer the question."

Sariputra: Since liberation is inexpressible, goddess, I do not know what to say.

Goddess: All the syllables pronounced by the elder have the nature of liberation. Why? Liberation is neither internal nor external, nor can it be apprehended apart from them. Likewise, syllables are neither internal nor external, nor can they be apprehended anywhere else. Therefore, reverend Sariputra, do not point to liberation by abandoning speech! Why? The holy liberation is the equality of all things!

Sariputra: Goddess, is not liberation the freedom from desire, hatred, and folly?

Goddess: "Liberation is freedom from desire, hatred, and folly" that is the teaching of the excessively proud. But those free of pride are taught that the very nature of desire, hatred, and folly is itself liberation.

Sariputra: Excellent! Excellent, goddess! Pray, what have you attained, what have you realized, that you have such eloquence?

Goddess: I have attained nothing, reverend Sariputra. I have no realization. Therefore I have such eloquence. Whoever thinks, "I have attained! I have realized!" is overly proud in the discipline of the well-taught Dharma.

Sariputra: Goddess, do you belong to the disciple-vehicle, to the solitary-vehicle, or to the great vehicle?

Goddess: I belong to the disciple-vehicle when I teach it to those who need it. I belong to the solitary-vehicle when I teach the twelve links of dependent origination to those who need them. And, since I never abandon the great compassion, I belong to the great vehicle, as all need that teaching to attain ultimate liberation.

Nevertheless, reverend Sariputra, just as one cannot smell the castor plant in a magnolia wood, but only the magnolia flowers, so, reverend Sariputra, living in this house, which is redolent with the perfume of the virtues of the Buddha-qualities, one does not smell the perfume of the disciples and the solitary sages. Reverend Sariputra, the Sakras, the Brahmas, the Lokapalas, the devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, and mahoragas who live in this house hear the Dharma from the mouth of this holy man and, enticed by the perfume of the virtues of the Buddha-qualities, proceed to conceive the spirit of enlightenment.

Reverend Sariputra, I have been in this house for twelve years, and I have heard no discourses concerning the disciples and solitary sages but have heard only those concerning the great love, the great compassion, and the inconceivable qualities of the Buddha.

Reverend Sariputra, eight strange and wonderful things manifest themselves constantly in this house. What are these eight?

A light of golden hue shines here constantly, so bright that it is hard to distinguish day and night; and neither the moon nor the sun shines here distinctly. That is the first wonder of this house.

Furthermore, reverend Sariputra, whoever enters this house is no longer troubled by his passions from the moment he is within. That is the second strange and wonderful thing.

Furthermore, reverend Sariputra, this house is never forsaken by Sakra, Brahma, the Lokapalas, and the bodhisattvas from all the other buddha-fields. That is the third strange and wonderful thing.

Furthermore, reverend Sariputra, this house is never empty of the sounds of the Dharma, the discourse on the six transcendences, and the discourses of the irreversible wheel of the Dharma. That is the fourth strange and wonderful thing.

Furthermore, reverend Sariputra, in this house one always hears the rhythms, songs, and music of gods and men, and from this music constantly resounds the sound of the infinite Dharma of the Buddha. That is the fifth strange and wonderful thing.

Furthermore, reverend Sariputra, in this house there are always four inexhaustible treasures, replete with all kinds of jewels, which never decrease, although all the poor and wretched may partake to their satisfaction. That is the sixth strange and wonderful thing.

Furthermore, reverend Sariputra, at the wish of this good man, to this house come the innumerable Tathagatas of the ten directions, such as the Tathagatas Sakyamuni, Amitabha, Aksobhya, Ratnasri, Ratnarcis, Ratnacandra, Ratnavyuha, Dusprasaha, Sarvarthasiddha, Ratnabahula, Simhakirti, Simhasvara, and so forth; and when they come they teach the door of Dharma called the "Secrets of the Tathagatas" and then depart. That is the seventh strange and wonderful thing.

Furthermore, reverend Sariputra, all the splendors of the abodes of the gods and all the splendors of the fields of the Buddhas shine forth in this house. That is the eighth strange and wonderful thing.

Reverend Sariputra, these eight strange and wonderful things are seen in this house. Who then, seeing such inconceivable things, would believe the teaching of the disciples?

Sariputra: Goddess, what prevents you from transforming yourself out of your female state?

Goddess: Although I have sought my "female state" for these twelve years, I have not yet found it. Reverend Sariputra, if a magician were to incarnate a woman by magic, would you ask her, "What prevents you from transforming yourself out of your female state?"

Sariputra: No! Such a woman would not really exist, so what would there be to transform?

Goddess: Just so, reverend Sariputra, all things do not really exist. Now, would you think, "What prevents one whose nature is that of a magical incarnation from transforming herself out of her female state?"

Thereupon, the goddess employed her magical power to cause the elder Sariputra to appear in her form and to cause herself to appear in his form. Then the goddess, transformed into Sariputra, said to Sariputra, transformed into a goddess, "Reverend Sariputra, what prevents you from transforming yourself out of your female state?"

And Sariputra, transformed into the goddess, replied, "I no longer appear in the form of a male! My body has changed into the body of a woman! I do not know what to transform!"

The goddess continued, "If the elder could again change out of the female state, then all women could also change out of their female states. All women appear in the form of women in just the same way

as the elder appears in the form of a woman. While they are not women in reality, they appear in the form of women. With this in mind, the Buddha said, 'In all things, there is neither male nor female.'"

Then, the goddess released her magical power and each returned to his ordinary form. She then said to him, "Reverend Sariputra, what have you done with your female form?"

Sariputra: I neither made it nor did I change it.

Goddess: Just so, all things are neither made nor changed, and that they are not made and not changed, that is the teaching of the Buddha.

Sariputra: Goddess, where will you be born when you transmigrate after death?

Goddess: I will be born where all the magical incarnations of the Tathagata are born.

Sariputra: But the emanated incarnations of the Tathagata do not transmigrate nor are they born.

Goddess: All things and living beings are just the same; they do not transmigrate nor are they born!

Sariputra: Goddess, how soon will you attain the perfect enlightenment of Buddhahood?

Goddess: At such time as you, elder, become endowed once more with the qualities of an ordinary individual, then will I attain the perfect enlightenment of Buddhahood.

Sariputra: Goddess, it is impossible that I should become endowed once more with the qualities of an ordinary individual.

Goddess: Just so, reverend Sariputra, it is impossible that I should attain the perfect enlightenment of Buddhahood! Why? Because perfect enlightenment stands upon the impossible. Because it is impossible, no one attains the perfect enlightenment of Buddhahood.

Sariputra: But the Tathagata has declared: "The Tathagatas, who are as numerous as the sands of the Ganges, have attained perfect Buddhahood, are attaining perfect Buddhahood, and will go on attaining perfect Buddhahood."

Goddess: Reverend Sariputra, the expression, "the Buddhas of the past, present and future," is a conventional expression made up of a certain number of syllables. The Buddhas are neither past, nor present, nor future. Their enlightenment transcends the three times! But tell me, elder, have you attained sainthood?

Sariputra: It is attained, because there is no attainment.

Goddess: Just so, there is perfect enlightenment because there is no attainment of perfect enlightenment.

Then the Licchavi Vimalakirti said to the venerable elder Sariputra, "Reverend Sariputra, this goddess has already served ninety-two million billion Buddhas. She plays with the superknowledges. She has truly succeeded in all her vows. She has gained the tolerance of the birthlessness of things. She has actually attained irreversibility. She can live wherever she wishes on the strength of her vow to develop living beings."

 

8. The Family of the Tathagatas

Then, the crown prince Manjusri said to the Licchavi Vimalakirti, "Noble sir, how does the bodhisattva follow the way to attain the qualities of the Buddha?"

Vimalakirti replied, "Manjusri, when the bodhisattva follows the wrong way, he follows the way to attain the qualities of the Buddha."

Manjusri continued, "How does the bodhisattva follow the wrong way?"

Vimalakirti replied, "Even should he enact the five deadly sins, he feels no malice, violence, or hate. Even should he go into the hells, he remains free of all taint of passions. Even should he go into the states of the animals, he remains free of darkness and ignorance. When he goes into the states of the asuras, he remains free of pride, conceit, and arrogance. When he goes into the realm of the lord of death, he accumulates the stores of merit and wisdom. When he goes into the states of motionlessness and immateriality, he does not dissolve therein.

"He may follow the ways of desire, yet he stays free of attachment to the enjoyments of desire. He may follow the ways of hatred, yet he feels no anger to any living being. He may follow the ways of folly, yet he is ever conscious with the wisdom of firm understanding.

"He may follow the ways of avarice, yet he gives away all internal and external things without regard even for his own life. He may follow the ways of immorality, yet, seeing the horror of even the slightest transgressions, he lives by the ascetic practices and austerities. He may follow the ways of wickedness and anger, yet he remains utterly free of malice and lives by love. He may follow the ways of laziness, yet his efforts are uninterrupted as he strives in the cultivation of roots of virtue. He may follow the ways of sensuous distraction, yet, naturally concentrated, his contemplation is not dissipated. He may follow the ways of false wisdom, yet, having reached the transcendence of wisdom, he is expert in all mundane and transcendental sciences.

"He may show the ways of sophistry and contention, yet he is always conscious of ultimate meanings and has perfected the use of liberative techniques. He may show the ways of pride, yet he serves as a bridge and a ladder for all people. He may show the ways of the passions, yet he is utterly dispassionate and naturally pure. He may follow the ways of the Maras, yet he does not really accept their authority in regard to his knowledge of the qualities of the Buddha. He may follow the ways of the disciples, yet he lets living beings hear the teaching they have not heard before. He may follow the ways of the solitary sages, yet he is inspired with great compassion in order to develop all living beings.

"He may follow the ways of the poor, yet he holds in his hand a jewel of inexhaustible wealth. He may follow the ways of cripples, yet he is beautiful and well adorned with the auspicious signs and marks. He may follow the ways of those of lowly birth, yet, through his accumulation of the stores of merit and wisdom, he is born in the family of the Tathagatas. He may follow the ways of the weak, the ugly, and the wretched, yet he is beautiful to look upon, and his body is like that of Narayana.

"He may manifest to living beings the ways of the sick and the unhappy, yet he has entirely conquered and transcended the fear of death.

"He may follow the ways of the rich, yet he is without acquisitiveness and often reflects upon the notion of impermanence.

He may show himself engaged in dancing with harem girls, yet he cleaves to solitude, having crossed the swamp of desire.

"He follows the ways of the dumb and the incoherent, yet, having acquired the power of incantations, he is adorned with a varied eloquence.

"He follows the ways of the heterodox without ever becoming heterodox. He follows the ways of all the world, yet he reverses all states of existence. He follows the way of liberation without ever abandoning the progress of the world.

"Manjusri, thus does the bodhisattva follow the wrong ways, thereby following the way to the qualities of the Buddha."

Then, the Licchavi Vimalakirti said to the crown prince Manjusri, "Manjusri, what is the 'family of the Tathagatas'?"

Manjusri replied, "Noble sir, the family of the Tathagatas consists of all basic egoism; of ignorance and the thirst for existence; of lust, hate, and folly; of the four misapprehensions, of the five obscurations, of the six media of sense, of the seven abodes of consciousness, of the eight false paths, of the nine causes of irritation, of the paths of ten sins. Such is the family of the Tathagatas. In short, noble sir, the sixty-two kinds of convictions constitute the family of the Tathagatas!"

Vimalakirti: Manjusri, with what in mind do you say so?

Manjusri: Noble sir, one who stays in the fixed determination of the vision of the uncreated is not capable of conceiving the spirit of unexcelled perfect enlightenment. However, one who lives among created things, in the mines of passions, without seeing any truth, is indeed capable of conceiving the spirit of unexcelled perfect enlightenment.

Noble sir, flowers like the blue lotus, the red lotus, the white lotus, the water lily, and the moon lily do not grow on the dry ground in the wilderness, but do grow in the swamps and mud banks. Just so, the Buddha-qualities do not grow in living beings certainly destined for the uncreated but do grow in those living beings who are like swamps and mud banks of passions. Likewise, as seeds do not grow in the sky but do grow in the earth, so the Buddha-qualities do not grow in those determined for the absolute but do grow in those who conceive the spirit of enlightenment, after having produced a Sumeru-like mountain of egoistic views.

Noble sir, through these considerations one can understand that all passions constitute the family of the Tathagatas. For example, noble sir, without going out into the great ocean, it is impossible to find precious, priceless pearls. Likewise, without going into the ocean of passions, it is impossible to obtain the mind of omniscience.

Then, the elder Mahakasyapa applauded the crown prince Manjusri: "Good! Good Manjusri! This is indeed well spoken! This is right! The passions do indeed constitute the family of the Tathagatas. How can such as we, the disciples, conceive the spirit of enlightenment, or become fully enlightened in regard to the qualities of the Buddha? Only those guilty of the five deadly sins can conceive the spirit of enlightenment and can attain Buddhahood, which is the full accomplishment of the qualities of the Buddha!

"Just as, for example, the five desire objects have no impression or effect on those bereft of faculties, even so all the qualities of the Buddha have no impression or effect on the disciples, who have abandoned all adherences. Thus, the disciples can never appreciate those qualities.

"Therefore, Manjusri, the ordinary individual is grateful to the Tathagata, but the disciples are not grateful. Why? The ordinary individuals, upon learning of the virtues of the Buddha, conceive the spirit of unexcelled perfect enlightenment, in order to insure the uninterrupted continuity of the heritage of the Three Jewels; but the disciples, although they may hear of the qualities, powers, and fearlessnesses of the Buddha until the end of their days, are not capable of conceiving the spirit of unexcelled perfect enlightenment."

Thereupon, the bodhisattva Sarvarupasamdarsana, who was present in that assembly, addressed the Licchavi Vimalakirti: "Householder, where are your father and mother, your children, your wife, your servants, your maids, your laborers, and your attendants? Where are your friends, your relatives, and your kinsmen? Where are your servants, your horses, your elephants, your chariots, your bodyguards, and your bearers?"

Thus addressed, the Licchavi Vimalakirti spoke the following verses to the bodhisattva Sarvarupasamdarsana:

    Of the true bodhisattvas,

    The mother is the transcendence of wisdom,

    The father is the skill in liberative technique;

    The Leaders are born of such parents.

    Their wife is the joy in the Dharma,

    Love and compassion are their daughters,

    The Dharma and the truth are their sons;

    And their home is deep thought on the meaning of voidness.

    All the passions are their disciples,

    Controlled at will.

    Their friends are the aids to enlightenment;

    Thereby they realize supreme enlightenment.

    Their companions, ever with them,

    Are the six transcendences.

    Their consorts are the means of unification,

    Their music is the teaching of the Dharma.

    The incantations make their garden,

    Which blossoms with the flowers of the factors of enlightenment,

    With trees of the great wealth of the Dharma,

    And fruits of the gnosis of liberation.

    Their pool consists of the eight liberations,

    Filled with the water of concentration,

    Covered with the lotuses of the seven impurities -

    Who bathes therein becomes immaculate.

    Their bearers are the six superknowledges,

    Their vehicle is the unexcelled Mahayana,

    Their driver is the spirit of enlightenment,

    And their path is the eightfold peace.

    Their ornaments are the auspicious signs,

    And the eighty marks;

    Their garland is virtuous aspiration,

    And their clothing is good conscience and consideration.

    Their wealth is the holy Dharma,

    And their business is its teaching,

    Their great income is pure practice,

    And it is dedicated to the supreme enlightenment.

    Their bed consists of the four contemplations,

    And its spread is the pure livelihood,

    And their awakening consists of gnosis,

    Which is constant learning and meditation.

    Their food is the ambrosia of the teachings,

    And their drink is the juice of liberation.

    Their bath is pure aspiration,

    And morality their unguent and perfume.

    Having conquered the enemy passions,

    They are invincible heroes.

    Having subdued the four Maras,

    They raise their standard on the field of enlightenment.

    They manifest birth voluntarily,

    Yet they are not born, nor do they originate.

    They shine in all the fields of the Buddhas,

    Just like the rising sun.

    Though they worship Buddhas by the millions,

    With every conceivable offering,

    They never dwell upon the least difference

    Between the Buddhas and themselves.

    They journey through all Buddha-fields

    In order to bring benefit to living beings,

    Yet they see those fields as just like empty space,

    Free of any conceptual notions of "living beings."

    The fearless bodhisattvas can manifest,

    All in a single instant,

    The forms, sounds, and manners of behavior

    Of all living beings.

    Although they recognize the deeds of Maras,

    They can get along even with these Maras;

    For even such activities may be manifested

    By those perfected in liberative technique.

    They play with illusory manifestations

    In order to develop living beings,

    Showing themselves to be old or sick,

    And even manifesting their own deaths.

    They demonstrate the burning of the earth

    In the consuming flames of the world's end,

    In order to demonstrate impermanence

    To living beings with the notion of permanence.

    Invited by hundreds of thousands of living beings,

    All in the same country,

    They partake of offerings at the homes of all,

    And dedicate all for the sake of enlightenment.

    They excel in all esoteric sciences,

    And in the many different crafts,

    And they bring forth the happiness

    Of all living beings.

    By devoting themselves as monks

    To all the strange sects of the world,

    They develop all those beings

    Who have attached themselves to dogmatic views.

    They may become suns or moons,

    Indras, Brahmas, or lords of creatures,

    They may become fire or water

    Or earth or wind.

    During the short aeons of maladies,

    They become the best holy medicine;

    They make beings well and happy,

    And bring about their liberation.

    During the short aeons of famine,

    They become food and drink.

    Having first alleviated thirst and hunger,

    They teach the Dharma to living beings.

    During the short aeons of swords,

    They meditate on love,

    Introducing to nonviolence

    Hundreds of millions of living beings.

    In the middle of great battles

    They remain impartial to both sides;

    For bodhisattvas of great strength

    Delight in reconciliation of conflict.

    In order to help the living beings,

    They voluntarily descend into

    The hells which are attached

    To all the inconceivable buddha-fields.

    They manifest their lives

    In all the species of the animal kingdom,

    Teaching the Dharma everywhere.

    Thus they are called "Leaders."

    They display sensual enjoyment to the worldlings,

    And trances to the meditative.

    They completely conquer the Maras,

    And allow them no chance to prevail.

    Just as it can be shown that a lotus

    Cannot exist in the center of a fire,

    So they show the ultimate unreality

    Of both pleasures and trances.

    They intentionally become courtesans

    In order to win men over,

    And, having caught them with the hook of desire,

    They establish them in the buddha-gnosis.

    In order to help living beings,

    They always become chieftains,

    Captains, priests, and ministers,

    Or even prime ministers.

    For the sake of the poor,

    They become inexhaustible treasures,

    Causing those to whom they give their gifts

    To conceive the spirit of enlightenment.

    They become invincible champions,

    For the sake of the proud and the vain,

    And, having conquered all their pride,

    They start them on the quest for enlightenment.

    They always stand at the head

    Of those terrified with fright,

    And, having bestowed fearlessness upon them,

    They develop them toward enlightenment.

    They become great holy men,

    With the superknowledges and pure continence,

    And thus induce living beings to the morality

    Of tolerance, gentleness, and discipline.

    Here in the world, they fearlessly behold

    Those who are masters to be served,

    And they become their servants or slaves,

    Or serve as their disciples.

    Well trained in liberative technique,

    They demonstrate all activities,

    Whichever possibly may be a means

    To make beings delight in the Dharma.

    Their practices are infinite;

    And their spheres of influence are infinite;

    Having perfected an infinite wisdom,

    They liberate an infinity of living beings.

    Even for the Buddhas themselves,

    During a million aeons,

    Or even a hundred million aeons,

    It would be hard to express all their virtues.

    Except for some inferior living beings,

    Without any intelligence at all,

    Is there anyone with any discernment

    Who, having heard this teaching,

    Would not wish for the supreme enlightenment?

 

9. The Dharma-Door of Nonduality

Then, the Licchavi Vimalakirti asked those bodhisattvas, "Good sirs, please explain how the bodhisattvas enter the Dharma-door of nonduality!"

The bodhisattva Dharmavikurvana declared, "Noble sir, production and destruction are two, but what is not produced and does not occur cannot be destroyed. Thus the attainment of the tolerance of the birthlessness of things is the entrance into nonduality."

The bodhisattva Srigandha declared, "'I' and 'mine' are two. If there is no presumption of a self, there will be no possessiveness. Thus, the absence of presumption is the entrance into nonduality."

The bodhisattva Srikuta declared, "'Defilement' and 'purification' are two. When there is thorough knowledge of defilement, there will be no conceit about purification. The path leading to the complete conquest of all conceit is the entrance into nonduality."

The bodhisattva Bhadrajyotis declared, "'Distraction' and 'attention' are two. When there is no distraction, there will be no attention, no mentation, and no mental intensity. Thus, the absence of mental intensity is the entrance into nonduality."

The bodhisattva Subahu declared, "'Bodhisattva-spirit' and 'disciple-spirit' are two. When both are seen to resemble an illusory spirit, there is no bodhisattva-spirit, nor any disciple-spirit. Thus, the sameness of natures of spirits is the entrance into nonduality."

The bodhisattva Animisa declared, "'Grasping' and 'nongrasping' are two. What is not grasped is not perceived, and what is not perceived is neither presumed nor repudiated. Thus, the inaction and noninvolvement of all things is the entrance into nonduality."

The bodhisattva Sunetra declared, "'Uniqueness' and 'characterlessness' are two. Not to presume or construct something is neither to establish its uniqueness nor to establish its characterlessness. To penetrate the equality of these two is to enter nonduality."

The bodhisattva Tisya declared, "'Good' and 'evil' are two. Seeking neither good nor evil, the understanding of the nonduality of the significant and the meaningless is the entrance into nonduality."

The bodhisattva Simha declared, "'Sinfulness' and 'sinlessness' are two. By means of the diamond-like wisdom that pierces to the quick, not to be bound or liberated is the entrance into nonduality."

The bodhisattva Simhamati declared, "To say, 'This is impure' and 'This is immaculate' makes for duality. One who, attaining equanimity, forms no conception of impurity or immaculateness, yet is not utterly without conception, has equanimity without any attainment of equanimity - he enters the absence of conceptual knots. Thus, he enters into nonduality."

The bodhisattva Suddhadhimukti declared, "To say, 'This is happiness' and 'That is misery' is dualism. One who is free of all calculations, through the extreme purity of gnosis - his mind is aloof, like empty space; and thus he enters into nonduality."

The bodhisattva Narayana declared, "To say, 'This is mundane' and 'That is transcendental' is dualism. This world has the nature of voidness, so there is neither transcendence nor involvement, neither progress nor standstill. Thus, neither to transcend nor to be involved, neither to go nor to stop - this is the entrance into nonduality."

The bodhisattva Dantamati declared, "'Life' and 'liberation' are dualistic. Having seen the nature of life, one neither belongs to it nor is one utterly liberated from it. Such understanding is the entrance into nonduality."

The bodhisattva Pratyaksadarsana declared, "'Destructible' and 'indestructible' are dualistic. What is destroyed is ultimately destroyed. What is ultimately destroyed does not become destroyed; hence, it is called 'indestructible.' What is indestructible is instantaneous, and what is instantaneous is indestructible. The experience of such is called 'the entrance into the principle of nonduality.'"

The bodhisattva Parigudha declared, "'Self' and 'selflessness' are dualistic. Since the existence of self cannot be perceived, what is there to be made 'selfless'? Thus, the nondualism of the vision of their nature is the entrance into nonduality."

The bodhisattva Vidyuddeva declared, "'Knowledge' and 'ignorance' are dualistic. The natures of ignorance and knowledge are the same, for ignorance is undefined, incalculable, and beyond the sphere of thought. The realization of this is the entrance into nonduality."

The bodhisattva Priyadarsana declared, "Matter itself is void. Voidness does not result from the destruction of matter, but the nature of matter is itself voidness. Therefore, to speak of voidness on the one hand, and of matter, or of sensation, or of intellect, or of motivation, or of consciousness on the other - is entirely dualistic. Consciousness itself is voidness. Voidness does not result from the destruction of consciousness, but the nature of consciousness is itself voidness. Such understanding of the five compulsive aggregates and the knowledge of them as such by means of gnosis is the entrance into nonduality."

The bodhisattva Prabhaketu declared, "To say that the four main elements are one thing and the etheric space-element another is dualistic. The four main elements are themselves the nature of space. The past itself is also the nature of space. The future itself is also the nature of space. Likewise, the present itself is also the nature of space. The gnosis that penetrates the elements in such a way is the entrance into nonduality."

The bodhisattva Pramati declared, "'Eye' and 'form' are dualistic. To understand the eye correctly, and not to have attachment, aversion, or confusion with regard to form - that is called 'peace.' Similarly, 'ear' and 'sound,' 'nose' and 'smell,' 'tongue' and taste,' 'body' and touch,' and 'mind' and 'phenomena' - all are dualistic. But to know the mind, and to be neither attached, averse, nor confused with regard to phenomena - that is called 'peace.' To live in such peace is to enter into nonduality."

The bodhisattva Aksayamati declared, "The dedication of generosity for the sake of attaining omniscience is dualistic. The nature of generosity is itself omniscience, and the nature of omniscience itself is total dedication. Likewise, it is dualistic to dedicate morality, tolerance, effort, meditation, and wisdom for the sake of omniscience. Omniscience is the nature of wisdom, and total dedication is the nature of omniscience. Thus, the entrance into this principle of uniqueness is the entrance into nonduality."

The bodhisattva Gambhiramati declared, "It is dualistic to say that voidness is one thing, signlessness another, and wishlessness still another. What is void has no sign. What has no sign has no wish. Where there is no wish there is no process of thought, mind, or consciousness. To see the doors of all liberations in the door of one liberation is the entrance into nonduality."

The bodhisattva Santendriya declared, "It is dualistic to say 'Buddha,' 'Dharma,' and 'Sangha.' The Dharma is itself the nature of the Buddha, the Sangha is itself the nature of the Dharma, and all of them are uncompounded. The uncompounded is infinite space, and the processes of all things are equivalent to infinite space. Adjustment to this is the entrance into nonduality."

The bodhisattva Apratihatanetra declared, "It is dualistic to refer to 'aggregates' and to the 'cessation of aggregates.' Aggregates themselves are cessation. Why? The egoistic views of aggregates, being unproduced themselves, do not exist ultimately. Hence such views do not really conceptualize 'These are aggregates' or 'These aggregates cease.' Ultimately, they have no such discriminative constructions and no such conceptualizations. Therefore, such views have themselves the nature of cessation. Nonoccurrence and nondestruction are the entrance into nonduality."

The bodhisattva Suvinita declared, "Physical, verbal, and mental vows do not exist dualistically. Why? These things have the nature of inactivity. The nature of inactivity of the body is the same as the nature of inactivity of speech, whose nature of inactivity is the same as the nature of inactivity of the mind. It is necessary to know and to understand this fact of the ultimate inactivity of all things, for this knowledge is the entrance into nonduality."

The bodhisattva Punyaksetra declared, "It is dualistic to consider actions meritorious, sinful, or neutral. The non-undertaking of meritorious, sinful, and neutral actions is not dualistic. The intrinsic nature of all such actions is voidness, wherein ultimately there is neither merit, nor sin, nor neutrality, nor action itself. The nonaccomplishment of such actions is the entrance into nonduality."

The bodhisattva Padmavyuha declared, "Dualism is produced from obsession with self, but true understanding of self does not result in dualism. Who thus abides in nonduality is without ideation, and that absence of ideation is the entrance into nonduality."

The bodhisattva Srigarbha declared, "Duality is constituted by perceptual manifestation. Nonduality is objectlessness. Therefore, nongrasping and nonrejection is the entrance into nonduality."

The bodhisattva Candrottara declared, "'Darkness' and 'light' are dualistic, but the absence of both darkness and light is nonduality. Why? At the time of absorption in cessation, there is neither darkness nor light, and likewise with the natures of all things. The entrance into this equanimity is the entrance into nonduality."

The bodhisattva Ratnamudrahasta declared, "It is dualistic to detest the world and to rejoice in liberation, and neither detesting the world nor rejoicing in liberation is nonduality. Why? Liberation can be found where there is bondage, but where there is ultimately no bondage where is there need for liberation? The mendicant who is neither bound nor liberated does not experience any like or any dislike and thus he enters nonduality."

The bodhisattva Manikutaraja declared, "It is dualistic to speak of good paths and bad paths. One who is on the path is not concerned with good or bad paths. Living in such unconcern, he entertains no concepts of 'path' or 'nonpath.' Understanding the nature of concepts, his mind does not engage in duality. Such is the entrance into nonduality."

The bodhisattva Satyarata declared, "It is dualistic to speak of 'true' and 'false.' When one sees truly, one does not ever see any truth, so how could one see falsehood? Why? One does not see with the physical eye, one sees with the eye of wisdom. And with the wisdom-eye one sees only insofar as there is neither sight nor nonsight. There, where there is neither sight nor nonsight, is the entrance into nonduality."

When the bodhisattvas had given their explanations, they all addressed the crown prince Manjusri: "Manjusri, what is the bodhisattva's entrance into nonduality?"

Manjusri replied, "Good sirs, you have all spoken well. Nevertheless, all your explanations are themselves dualistic. To know no one teaching, to express nothing, to say nothing, to explain nothing, to announce nothing, to indicate nothing, and to designate nothing - that is the entrance into nonduality."

Then the crown prince Manjusri said to the Licchavi Vimalakirti, "We have all given our own teachings, noble sir. Now, may you elucidate the teaching of the entrance into the principle of nonduality!"

Thereupon, the Licchavi Vimalakirti kept his silence, saying nothing at all.

The crown prince Manjusri applauded the Licchavi Vimalakirti: "Excellent! Excellent, noble sir! This is indeed the entrance into the nonduality of the bodhisattvas. Here there is no use for syllables, sounds, and ideas."

When these teachings had been declared, five thousand bodhisattvas entered the door of the Dharma of nonduality and attained tolerance of the birthlessness of things.

 

10. The Feast Brought by the Emanated Incarnation

Thereupon, the venerable Sariputra thought to himself, "If these great bodhisattvas do not adjourn before noontime, when are they going to eat?"

The Licchavi Vimalakirti, knowing telepathically the thought of the venerable Sariputra, spoke to him: "Reverend Sariputra, the Tathagata has taught the eight liberations. You should concentrate on those liberations, listening to the Dharma with a mind free of preoccupations with material things. Just wait a minute, reverend Sariputra, and you will eat such food as you have never before tasted."

Then, the Licchavi Vimalakirti set himself in such a concentration and performed such a miraculous feat that those bodhisattvas and those great disciples were enabled to see the universe called Sarvagandhasugandha, which is located in the direction of the zenith, beyond as many buddha-fields as there are sands in forty-two Ganges rivers. There the Tathagata named Sugandhakuta resides, lives, and is manifest. In that universe, the trees emit a fragrance that far surpasses all the fragrances, human and divine, of all the buddha-fields of the ten directions. In that universe, even the names "disciple" and "solitary sage" do not exist, and the Tathagata Sugandhakuta teaches the Dharma to a gathering of bodhisattvas only. In that universe, all the houses, the avenues, the parks, and the palaces are made of various perfumes, and the fragrance of the food eaten by those bodhisattvas pervades immeasurable universes.

At this time, the Tathagata Sugandhakuta sat down with his bodhisattvas to take his meal, and the deities called Gandhavyuhahara, who were all devoted to the Mahayana, served and attended upon the Buddha and his bodhisattvas. Everyone in the gathering at the house of Vimalakirti was able to see distinctly this universe wherein the Tathagata Sugandhakuta and his bodhisattvas were taking their meal.

The Licchavi Vimalakirti addressed the whole gathering of bodhisattvas: "Good sirs, is there any among you who would like to go to that buddha-field to bring back some food?"

But, restrained by the supernatural power of Manjusri, none of them volunteered to go.

The Licchavi Vimalakirti said to crown prince Manjusri, "Manjusri, are you not ashamed of such a gathering?"

Manjusri replied, "Noble sir, did not the Tathagata declare, 'Those who are unlearned should not be despised'?"

Then, the Licchavi Vimalakirti, without rising from his couch, magically emanated an incarnation-bodhisattva, whose body was of golden color, adorned with the auspicious signs and marks, and of such an appearance that he outshone the whole assembly. The Licchavi Vimalakirti addressed that incarnated bodhisattva: "Noble son, go in the direction of the zenith and when you have crossed as many buddha-fields as there are sands in forty-two Ganges rivers, you will reach a universe called Sarvagandhasugandha, where you will find the Tathagata Sugandhakuta taking his meal. Go to him and, having bowed down at his feet, make the following request of him:

"'The Licchavi Vimalakirti bows down one hundred thousand times at your feet, O Lord, and asks after your health - if you have but little trouble, little discomfort, little unrest; if you are strong, well, without complaint, and living in touch with supreme happiness.'

"Having thus asked after his health, you should request of him 'Vimalakirti asks the Lord to give me the remains of your meal, with which he will accomplish the buddha-work in the universe called Saha. Thus, those living beings with inferior aspirations will be inspired with lofty aspirations, and the good name of the Tathagata will be celebrated far and wide."

At that, the incarnated bodhisattva said, "Very good!" to the Licchavi Vimalakirti and obeyed his instructions. In sight of all the bodhisattvas, he turned his face upward and was gone, and they saw him no more. When he reached the universe Sarvagandhasugandha, he bowed down at the feet of the Tathagata Sugandhakuta and said, "Lord, the bodhisattva Vimalakirti, bowing down at the feet of the Lord, greets the Lord, saying: 'Do you have little trouble, little discomfort, and little unrest? Are you strong, well, without complaint, and living in touch with the supreme happiness?' He then requests, having bowed down one hundred thousand times at the feet of the Lord: 'May the Lord be gracious and give to me the remains of his meal in order to accomplish the buddha-work in the universe called Saha. Then, those living beings who aspire to inferior ways may gain the intelligence to aspire to the great Dharma of the Buddha, and the name of the Buddha will be celebrated far and wide.'"

At that the bodhisattvas of the buddha-field of the Tathagata Sugandhakuta were astonished and asked the Tathagata Sugandhakuta, "Lord, where is there such a great being as this? Where is the universe Saha? What does he mean by 'those who aspire to inferior ways'?"

Having thus been questioned by those bodhisattvas, the Tathagata Sugandhakuta said, "Noble sons, the universe Saha exists beyond as many buddha-fields in the direction of the nadir as there are sands in forty-two Ganges rivers. There the Tathagata Sakyamuni teaches the Dharma to living beings who aspire to the inferior ways, in that buddha-field tainted with five corruptions. There the bodhisattva Vimalakirti, who lives in the inconceivable liberation, teaches the Dharma to the bodhisattvas. He sends this incarnation-bodhisattva here in order to celebrate my name, in order to show the advantages of this universe, and in order to increase the roots of virtue of those bodhisattvas."

The bodhisattvas exclaimed, "How great must that bodhisattva be himself if his magical incarnation is thus endowed with supernatural power, strength, and fearlessness!"

The Tathagata said, "The greatness of that bodhisattva is such that he sends magical incarnations to all the buddha-fields of the ten directions, and all these incarnations accomplish the buddha-work for all the living beings in all those buddha-fields."

Then, the Tathagata Sugandhakuta poured some of his food, impregnated with all perfumes, into a fragrant vessel and gave it to the incarnation-bodhisattva. And the ninety million bodhisattvas of that universe volunteered to go along with him: "Lord, we also would like to go to that universe Saha, to see, honor, and serve the Buddha Sakyamuni and to see Vimalakirti and those bodhisattvas."

The Tathagata declared, "Noble sons, go ahead if you think it is the right time. But, lest those living beings become mad and intoxicated, go without your perfumes. And, lest those living beings of the Saha world become jealous of you, change your bodies to hide your beauty. And do not conceive ideas of contempt and aversion for that universe. Why? Noble sons, a buddha-field is a field of pure space, but the Lord Buddhas, in order to develop living beings, do not reveal all at once the pure realm of the Buddha."

Then the incarnation-bodhisattva took the food and departed with the ninety million bodhisattvas and by the power of the Buddha and the supernatural operation of Vimalakirti, disappeared from that universe Sarvagandhasugandha and stood again in the house of Vimalakirti in a fraction of a second. The Licchavi Vimalakirti created ninety million lion-thrones exactly like those already there, and the bodhisattvas were seated.

Then, the incarnation-bodhisattva gave the vessel full of food to Vimalakirti, and the fragrance of that food permeated the entire great city of Vaisali and its sweet perfume spread throughout one hundred universes. Within the city of Vaisali, the brahmans, householders, and even the Licchavi chieftain Candracchattra, having noticed this fragrance, were amazed and filled with wonder. They were so cleansed in body and mind that they came at once to the house of Vimalakirti, along with all eighty-four thousand of the Licchavis.

Seeing there the bodhisattvas seated on the high, wide, and beautiful lion-thrones, they were filled with admiration and great joy. They all bowed down to those great disciples and bodhisattvas and then sat down to one side. And the gods of the earth, the gods of the desire-world, and the gods of the material world, attracted by the perfume, also came to the house of Vimalakirti.

Then, the Licchavi Vimalakirti spoke to the elder Sariputra and the great disciples: "Reverends, eat of the food of the Tathagata! It is ambrosia perfumed by the great compassion. But do not fix your minds in narrow-minded attitudes, lest you be unable to receive its gift."

But some of the disciples had already had the thought: "How can such a huge multitude eat such a small amount of food?"

Then the incarnation-bodhisattva said to those disciples, "Do not compare, venerable ones, your own wisdom and merits with the wisdom and the merits of the Tathagata! Why? For example, the four great oceans might dry up, but this food would never be exhausted. If all living beings were to eat for an aeon an amount of this food equal to Mount Sumeru in size, it would not be depleted. Why? Issued from inexhaustible morality, concentration, and wisdom, the remains of the food of the Tathagata contained in this vessel cannot be exhausted."

Indeed, the entire gathering was satisfied by that food, and the food was not at all depleted. Having eaten that food, there arose in the bodies of those bodhisattvas, disciples, Sakras, Brahmas, Lokapalas, and other living beings, a bliss just like the bliss of the bodhisattvas of the universe Sarvasukhamandita. And from all the pores of their skin arose a perfume like that of the trees that grow in the universe Sarvagandhasugandha.

Then, the Licchavi Vimalakirti knowingly addressed those bodhisattvas who had come from the buddha-field of the Lord Tathagata Sugandhakuta: "Noble sirs, how does the Tathagata Sugandhakuta teach his Dharma?"

They replied, "The Tathagata does not teach the Dharma by means of sound and language. He disciplines the bodhisattvas only by means of perfumes. At the foot of each perfume-tree sits a bodhisattva, and the trees emit perfumes like this one. From the moment they smell that perfume, the bodhisattvas attain the concentration called 'source of all bodhisattva-virtues.' From the moment they attain that concentration, all the bodhisattva-virtues are produced in them."

Those bodhisattvas then asked the Licchavi Vimalakirti, "How does the Buddha Sakyamuni teach the Dharma?"

Vimalakirti replied, "Good sirs, these living beings here are hard to discipline. Therefore, he teaches them with discourses appropriate for the disciplining of the wild and uncivilized. How does he discipline the wild and uncivilized? What discourses are appropriate? Here they are:

"'This is hell. This is the animal world. This is the world of the lord of death. These are the adversities. These are the rebirths with crippled faculties. These are physical misdeeds, and these are the retributions for physical misdeeds. These are verbal misdeeds, and these are the retributions for verbal misdeeds. These are mental misdeeds, and these are the retributions for mental misdeeds. This is killing. This is stealing. This is sexual misconduct. This is lying. This is backbiting. This is harsh speech. This is frivolous speech. This is covetousness. This is malice. This is false view. These are their retributions. This is miserliness, and this is its effect. This is immorality. This is hatred. This is sloth. This is the fruit of sloth. This is false wisdom and this is the fruit of false wisdom. These are the transgressions of the precepts. This is the vow of personal liberation. This should be done and that should not be done. This is proper and that should be abandoned. This is an obscuration and that is without obscuration. This is sin and that rises above sin. This is the path and that is the wrong path. This is virtue and that is evil. This is blameworthy and that is blameless. This is defiled and that is immaculate. This is mundane and that is transcendental. This is compounded and that is uncompounded. This is passion and that is purification. This is life and that is liberation.'

"Thus, by means of these varied explanations of the Dharma, the Buddha trains the minds of those living beings who are just like wild horses. Just as wild horses or wild elephants will not be tamed unless the goad pierces them to the marrow, so living beings who are wild and hard to civilize are disciplined only by means of discourses about all kinds of miseries."

The bodhisattvas said, "Thus is established the greatness of the Buddha Sakyamuni! It is marvelous how, concealing his miraculous power, he civilizes the wild living beings who are poor and inferior. And the bodhisattvas who settle in a buddha-field of such intense hardships must have inconceivably great compassion!"

The Licchavi Vimalakirti declared, "So be it, good sirs! It is as you say. The great compassion of the bodhisattvas who reincarnate here is extremely firm. In a single lifetime in this universe, they accomplish much benefit for living beings. So much benefit for living beings could not be accomplished in the universe Sarvagandhasugandha even in one hundred thousand aeons. Why? Good sirs, in this Saha universe, there are ten virtuous practices which do not exist in any other buddha-field. What are these ten? Here they are: to win the poor by generosity; to win the immoral by morality; to win the hateful by means of tolerance; to win the lazy by means of effort; to win the mentally troubled by means of concentration; to win the falsely wise by means of true wisdom; to show those suffering from the eight adversities how to rise above them; to teach the Mahayana to those of narrow-minded behavior; to win those who have not produced the roots of virtue by means of the roots of virtue; and to develop living beings without interruption through the four means of unification. Those who engage in these ten virtuous practices do not exist in any other buddha-field."

Again the bodhisattvas asked, "How many qualities must a bodhisattva have, to go safe and sound to a pure buddha-field after he transmigrates at death away from this Saha universe?"

Vimalakirti replied, "After he transmigrates at death away from this Saha universe, a bodhisattva must have eight qualities to reach a pure buddha-field safe and sound. What are the eight? He must resolve to himself: 'I must benefit all living beings, without seeking even the slightest benefit for myself. I must bear all the miseries of all living beings and give all my accumulated roots of virtue to all living beings. I must have no resentment toward any living being. I must rejoice in all bodhisattvas as if they were the Teacher. I must not neglect any teachings, whether or not I have heard them before. I must control my mind, without coveting the gains of others, and without taking pride in gains of my own. I must examine my own faults and not blame others for their faults. I must take pleasure in being consciously aware and must truly undertake all virtues.'

"If a bodhisattva has these eight qualities, when he transmigrates at death away from the Saha universe, he will go safe and sound to a pure buddha-field."

When the Licchavi Vimalakirti and the crown prince Manjusri had thus taught the Dharma to the multitude gathered there, one hundred thousand living beings conceived the spirit of unexcelled, perfect enlightenment, and ten thousand bodhisattvas attained the tolerance of the birthlessness of things.

 

11. Lesson of the Destructible and the Indestructible

Meanwhile, the area in which the Lord was teaching the Dharma in the garden of Amrapali expanded and grew larger, and the entire assembly appeared tinged with a golden hue. Thereupon, the venerable Ananda asked the Buddha, "Lord, this expansion and enlargement of the garden of Amrapali and this golden hue of the assembly - what do these auspicious signs portend?"

The Buddha declared, "Ananda, these auspicious signs portend that the Licchavi Vimalakirti and the crown prince Manjusri, attended by a great multitude, are coming into the presence of the Tathagata."

At that moment the Licchavi Vimalakirti said to the crown prince Manjusri, "Manjusri, let us take these many living beings into the presence of the Lord, so that they may see the Tathagata and bow down to him!"

Manjusri replied, "Noble sir, send them if you feel the time is right!"

Thereupon the Licchavi Vimalakirti performed the miraculous feat of placing the entire assembly, replete with thrones, upon his right hand and then, having transported himself magically into the presence of the Buddha, placing it on the ground. He bowed down at the feet of the Buddha, circumambulated him to the right seven times with palms together, and withdrew to one side.

The bodhisattvas who had come from the buddha-field of the Tathagata Sugandhakuta descended from their lion-thrones and, bowing down at the feet of the Buddha, placed their palms together in reverence and withdrew to one side. And the other bodhisattvas, great spiritual heroes, and the great disciples descended from their thrones likewise and, having bowed at the feet of the Buddha, withdrew to one side. Likewise all those Indras, Brahmas, Lokapalas, and gods bowed at the feet of the Buddha, placed their palms together in reverence and withdrew to one side.

Then, the Buddha, having delighted those bodhisattvas with greetings, declared, "Noble sons, be seated upon your thrones!"

Thus commanded by the Buddha, they took their thrones.

The Buddha said to Sariputra, "Sariputra, did you see the miraculous performances of the bodhisattvas, those best of beings?"

"I have seen them, Lord."

"What concept did you produce toward them?"

"Lord, I produced the concept of inconceivability toward them. Their activities appeared inconceivable to me to the point that I was unable to think of them, to judge them, or even to imagine them."

Then the venerable Ananda asked the Buddha, "Lord, what is this perfume, the likes of which I have never smelled before?"

The Buddha answered, "Ananda, this perfume emanates from all the pores of all these bodhisattvas."

Sariputra added, "Venerable Ananda, this same perfume emanates from all our pores as well!"

Ananda: Where does the perfume come from?

Sariputra: The Licchavi Vimalakirti obtained some food from the universe called Sarvagandhasugandha, the buddha-field of the Tathagata Sugandhakuta, and this perfume emanates from the bodies of all those who partook of that food.

Then the venerable Ananda addressed the Licchavi Vimalakirti: "How long will this perfume remain?"

Vimalakirti: Until is it digested.

Ananda: When will it be digested?

Vimalakirti: It will be digested in forty-nine days, and its perfume will emanate for seven days more after that, but there will be no trouble of indigestion during that time. Furthermore, reverend Ananda, if monks who have not entered ultimate determination eat this food, it will be digested when they enter that determination. When those who have entered ultimate determination eat this food, it will not be digested until their minds are totally liberated. If living beings who have not conceived the spirit of unexcelled, perfect enlightenment eat this food, it will be digested when they conceive the spirit of unexcelled, perfect enlightenment. If those who have conceived the spirit of perfect enlightenment eat this food, it will not be digested until they have attained tolerance. And if those who have attained tolerance eat this food, it will be digested when they have become bodhisattvas one lifetime away from Buddhahood. Reverend Ananda, it is like the medicine called "delicious," which reaches the stomach but is not digested until all poisons have been eliminated only then is it digested. Thus, reverend Ananda, this food is not digested until all the poisons of the passions have been eliminated only then is it digested.

Then, the venerable Ananda said to the Buddha, "Lord, it is wonderful that this food accomplishes the work of the Buddha!"

"So it is, Ananda! It is as you say, Ananda! There are buddha-fields that accomplish the buddha-work by means of bodhisattvas; those that do so by means of lights; those that do so by means of the tree of enlightenment; those that do so by means of the physical beauty and the marks of the Tathagata; those that do so by means of religious robes; those that do so by means of good; those that do so by means of water; those that do so by means of gardens; those that do so by means of palaces; those that do so by means of mansions; those that do so by means of magical incarnations; those that do so by means of empty space; and those that do so by means of lights in the sky. Why is it so, Ananda? Because by these various means, living beings become disciplined. Similarly, Ananda, there are buddha-fields that accomplish the buddha-work by means of teaching living beings words, definitions, and examples, such as 'dreams,' 'images,' 'the reflection of the moon in water,' 'echoes,' 'illusions,' and 'mirages'; and those that accomplish the buddha-work by making words understandable. Also, Ananda, there are utterly pure buddha-fields that accomplish the buddha-work for living beings without speech, by silence, inexpressibility, and unteachability. Ananda, among all the activities, enjoyments, and practices of the Buddhas, there are none that do not accomplish the buddha-work, because all discipline living beings. Finally, Ananda, the Buddhas accomplish the buddha-work by means of the four Maras and all the eighty-four thousand types of passion that afflict living beings.

"Ananda, this is a Dharma-door called 'Introduction to all the Buddha-qualities.' The bodhisattva who enters this Dharma-door experiences neither joy nor pride when confronted by a buddha-field adorned with the splendor of all noble qualities, and experiences neither sadness nor aversion when confronted by a buddha-field apparently without that splendor, but in all cases produces a profound reverence for all the Tathagatas. Indeed, it is wonderful how all the Lord Buddhas, who understand the equality of all things, manifest all sorts of buddha-fields in order to develop living beings!

"Ananda, just as the buddha-fields are diverse as to their specific qualities but have no difference as to the sky that covers them, so, Ananda, the Tathagatas are diverse as to their physical bodies but do not differ as to their unimpeded gnosis.

"Ananda, all the Buddhas are the same as to the perfection of the Buddha-qualities, that is: their forms, their colors, their radiance, their bodies, their marks, their nobility, their morality, their concentration, their wisdom, their liberation, the gnosis and vision of liberation, their strengths, their fearlessnesses, their special Buddha-qualities, their great love, their great compassion, their helpful intentions, their attitudes, their practices, their paths, the lengths of their lives, their teachings of the Dharma, their development and liberation of living beings, and their purification of buddha-fields. Therefore, they are all called 'Samyaksambuddhas,' 'Tathagatas,' and 'Buddhas.'

"Ananda, were your life to last an entire aeon, it would not be easy for you to understand thoroughly the extensive meaning and precise verbal significance of these three names. Also, Ananda, if all the living beings of this billion-world galactic universe were like you the foremost of the learned and the foremost of those endowed with memory and incantations - and were they to devote an entire aeon, they would still be unable to understand completely the exact and extensive meaning of the three words 'Samyaksambuddha,' 'Tathagata,' and 'Buddha.' Thus, Ananda, the enlightenment of the Buddhas is immeasurable, and the wisdom and the eloquence of the Tathagatas are inconceivable."

Then, the venerable Ananda addressed the Buddha: "Lord, from this day forth, I shall no longer declare myself to be the foremost of the learned."

The Buddha said, "Do not be discouraged, Ananda! Why? I pronounced you, Ananda, the foremost of the learned, with the disciples in mind, not considering the bodhisattvas. Look, Ananda, look at the bodhisattvas. They cannot be fathomed even by the wisest of men. Ananda, one can fathom the depths of the ocean, but one cannot fathom the depths of the wisdom, gnosis, memory, incantations, or eloquence of the bodhisattvas. Ananda, you should remain in equanimity with regard to the deeds of the bodhisattvas. Why? Ananda, these marvels displayed in a single morning by the Licchavi Vimalakirti could not be performed by the disciples and solitary sages who have attained miraculous powers, were they to devote all their powers of incarnation and transformation during one hundred thousand millions of aeons."

Then, all those bodhisattvas from the buddha-field of the Tathagata Sugandhakuta joined their palms in reverence and, saluting the Tathagata Sakyamuni, addressed him as follows: "Lord, when we first arrived in this buddha-field, we conceived a negative idea, but we now abandon this wrong idea. Why? Lord, the realms of the Buddhas and their skill in liberative technique are inconceivable. In order to develop living beings, they manifest such and such a field to suit the desire of such and such a living being. Lord, please give us a teaching by which we may remember you, when we have returned to Sarvagandhasugandha."

Thus having been requested, the Buddha declared, "Noble sons, there is a liberation of bodhisattvas called 'destructible and indestructible.' You must train yourselves in this liberation. What is it? 'Destructible' refers to compounded things. 'Indestructible' refers to the uncompounded. But the bodhisattva should neither destroy the compounded nor rest in the uncompounded.

"Not to destroy compounded things consists in not losing the great love; not giving up the great compassion; not forgetting the omniscient mind generated by high resolve; not tiring in the positive development of living beings; not abandoning the means of unification; giving up body and life in order to uphold the holy Dharma; never being satisfied with the roots of virtue already accumulated; taking pleasure in skillful dedication; having no laziness in seeking the Dharma; being without selfish reticence in teaching the Dharma; sparing no effort in seeing and worshiping the Tathagatas; being fearless in voluntary reincarnations; being neither proud in success nor bowed in failure; not despising the unlearned, and respecting the learned as if they were the Teacher himself; making reasonable those whose passions are excessive; taking pleasure in solitude, without being attached to it; not longing for one's own happiness but longing for the happiness of others; conceiving of trance, meditation, and equanimity as if they were the Avici hell; conceiving of the world as a garden of liberation; considering beggars to be spiritual teachers; considering the giving away of all possessions to be the means of realizing Buddhahood; considering immoral beings to be saviors; considering the transcendences to be parents; considering the aids to enlightenment to be servants; never ceasing accumulation of the roots of virtue; establishing the virtues of all buddha-fields in one's own buddha-field; offering limitless pure sacrifices to fulfill the auspicious marks and signs; adorning body, speech and mind by refraining from all sins; continuing in reincarnations during immeasurable aeons, while purifying body, speech, and mind; avoiding discouragement, through spiritual heroism, when learning of the immeasurable virtues of the Buddha; wielding the sharp sword of wisdom to chastise the enemy passions; knowing well the aggregates, the elements, and the sense-media in order to bear the burdens of all living beings; blazing with energy to conquer the host of demons; seeking knowledge in order to avoid pride; being content with little desire in order to uphold the Dharma; not mixing with worldly things in order to delight all the people; being faultless in all activities in order to conform to all people; producing the superknowledges to actually accomplish all duties of benefit to living beings; acquiring incantations, memory, and knowledge in order to retain all learning; understanding the degrees of people's spiritual faculties to dispel the doubts of all living beings; displaying invincible miraculous feats to teach the Dharma; having irresistible speech by acquiring unimpeded eloquence; tasting human and divine success by purifying the path of ten virtues; establishing the path of the pure states of Brahma by cultivating the four immeasurables; inviting the Buddhas to teach the Dharma, rejoicing in them, and applauding them, thereby obtaining the melodious voice of a Buddha; disciplining body, speech, and mind, thus maintaining constant spiritual progress; being without attachment to anything and thus acquiring the behavior of a Buddha; gathering together the order of bodhisattvas to attract beings to the Mahayana; and being consciously aware at all times not to neglect any good quality. Noble sons, a bodhisattva who thus applies himself to the Dharma is a bodhisattva who does not destroy the compounded realm.

"What is not resting in the uncompounded? The bodhisattva practices voidness, but he does not realize voidness. He practices signlessness but does not realize signlessness. He practices wishlessness but does not realize wishlessness. He practices non-performance but does not realize non-performance. He knows impermanence but is not complacent about his roots of virtue. He considers misery, but he reincarnates voluntarily. He knows selflessness but does not waste himself. He considers peacefulness but does not seek extreme peace. He cherishes solitude but does not avoid mental and physical efforts. He considers placelessness but does not abandon the place of good actions. He considers occurrencelessness but undertakes to bear the burdens of all living beings. He considers immaculateness, yet he follows the process of the world. He considers motionlessness, yet he moves in order to develop all living beings. He considers selflessness yet does not abandon the great compassion toward all living beings. He considers birthlessness, yet he does not fall into the ultimate determination of the disciples. He considers vanity, futility, insubstantiality, dependency, and placelessness, yet he establishes himself on merits that are not vain, on knowledge that is not futile, on reflections that are substantial, on the striving for the consecration of the independent gnosis, and on the Buddha-family in its definitive meaning.

"Thus, noble sons, a bodhisattva who aspires to such a Dharma neither rests in the uncompounded nor destroys the compounded.

"Furthermore, noble sons, in order to accomplish the store of merit, a bodhisattva does not rest in the uncompounded, and, in order to accomplish the store of wisdom, he does not destroy the compounded. In order to fulfill the great love, he does not rest in the uncompounded, and, in order to fulfill the great compassion, he does not destroy compounded things. In order to develop living beings, he does not rest in the uncompounded, and in order to aspire to the Buddha-qualities, he does not destroy compounded things. To perfect the marks of Buddhahood, he does not rest in the uncompounded, and, to perfect the gnosis of omniscience, he does not destroy compounded things. Out of skill in liberative technique, he does not rest in the uncompounded, and, through thorough analysis with his wisdom, he does not destroy compounded things. To purify the buddha-field, he does not rest in the uncompounded, and, by the power of the grace of the Buddha, he does not destroy compounded things. Because he feels the needs of living beings, he does not rest in the uncompounded, and, in order to show truly the meaning of the Dharma, he does not destroy compounded things. Because of his store of roots of virtue, he does not rest in the uncompounded, and because of his instinctive enthusiasm for these roots of virtue, he does not destroy compounded things. To fulfill his prayers, he does not rest in the uncompounded, and, because he has no wishes, he does not destroy compounded things. Because his positive thought is pure, he does not rest in the uncompounded, and, because his high resolve is pure, he does not destroy compounded things. In order to play with the five superknowledges, he does not rest in the uncompounded, and, because of the six superknowledges of the buddha-gnosis, he does not destroy compounded things. To fulfill the six transcendences, he does not rest in the uncompounded, and, to fulfill the time, he does not destroy compounded things. To gather the treasures of the Dharma, he does not rest in the uncompounded, and, because he does not like any narrow-minded teachings, he does not destroy compounded things. Because he gathers all the medicines of the Dharma, he does not rest in the uncompounded, and, to apply the medicine of the Dharma appropriately, he does not destroy compounded things. To confirm his commitments, he does not rest in the uncompounded, and, to mend any failure of these commitments, he does not destroy compounded things. To concoct all the elixirs of the Dharma, he does not rest in the uncompounded, and, to give out the nectar of this subtle Dharma, he does not destroy compounded things. Because he knows thoroughly all the sicknesses due to passions, he does not rest in the uncompounded, and, in order to cure all sicknesses of all living beings, he does not destroy compounded things.

"Thus, noble sons, the bodhisattva does not destroy compounded things and does not rest in the uncompounded, and that is the liberation of bodhisattvas called 'destructible and indestructible.' Noble sirs, you should also strive in this."

Then, those bodhisattvas, having heard this teaching, were satisfied, delighted, and reverent. They were filled with rejoicing and happiness of mind. In order to worship the Buddha Sakyamuni and the bodhisattvas of the Saha universe, as well as this teaching, they covered the whole earth of this billion-world universe with fragrant powder, incense, perfumes, and flowers up to the height of the knees. Having thus regaled the whole retinue of the Tathagata, bowed their heads at the feet of the Buddha, and circumambulated him to the right three times, they sang a hymn of praise to him. They then disappeared from this universe and in a split second were back in the universe Sarvagandhasugandha.

 

12. Vision of the Universe Abhirati and the Tathagata Aksobhya

Thereupon, the Buddha said to the Licchavi Vimalakirti, "Noble son, when you would see the Tathagata, how do you view him?"

Thus addressed, the Licchavi Vimalakirti said to the Buddha, "Lord, when I would see the Tathagata, I view him by not seeing any Tathagata. Why? I see him as not born from the past, not passing on to the future, and not abiding in the present time. Why? He is the essence which is the reality of matter, but he is not matter. He is the essence which is the reality of sensation, but he is not sensation. He is the essence which is the reality of intellect, but he is not intellect. He is the essence which is the reality of motivation, yet he is not motivation. He is the essence which is the reality of consciousness, yet he is not consciousness. Like the element of space, he does not abide in any of the four elements. Transcending the scope of eye, ear, nose, tongue, body, and mind, he is not produced in the six sense-media. He is not involved in the three worlds, is free of the three defilements, is associated with the triple liberation, is endowed with the three knowledges, and has truly attained the unattainable.

"The Tathagata has reached the extreme of detachment in regard to all things, yet he is not a reality-limit. He abides in ultimate reality, yet there is no relationship between it and him. He is not produced from causes, nor does he depend on conditions. He is not without any characteristic, nor has he any characteristic. He has no single nature nor any diversity of natures. He is not a conception, not a mental construction, nor is he a nonconception. He is neither the other shore, nor this shore, nor that between. He is neither here, nor there, nor anywhere else. He is neither this nor that. He cannot be discovered by consciousness, nor is he inherent in consciousness. He is neither darkness nor light. He is neither name nor sign. He is neither weak nor strong. He lives in no country or direction. He is neither good nor evil. He is neither compounded nor uncompounded. He cannot be explained as having any meaning whatsoever.

"The Tathagata is neither generosity nor avarice, neither morality nor immorality, neither tolerance nor malice, neither effort nor sloth, neither concentration nor distraction, neither wisdom nor foolishness. He is inexpressible. He is neither truth nor falsehood; neither escape from the world nor failure to escape from the world; neither cause of involvement in the world nor not a cause of involvement in the world; he is the cessation of all theory and all practice. He is neither a field of merit nor not a field of merit; he is neither worthy of offerings nor unworthy of offerings. He is not an object, and cannot be contacted. He is not a whole, nor a conglomeration. He surpasses all calculations. He is utterly unequaled, yet equal to the ultimate reality of things. He is matchless, especially in effort. He surpasses all measure. He does not go, does not stay, does not pass beyond. He is neither seen, heard, distinguished, nor known. He is without any complexity, having attained the equanimity of omniscient gnosis. Equal toward all things, he does not discriminate between them. He is without reproach, without excess, without corruption, without conception, and without intellectualization. He is without activity, without birth, without occurrence, without origin, without production, and without nonproduction. He is without fear and without subconsciousness; without sorrow, without joy, and without strain. No verbal teaching can express him.

"Such is the body of the Tathagata and thus should he be seen. Who sees thus, truly sees. Who sees otherwise, sees falsely."

The venerable Sariputra then asked the Buddha, "Lord, in which buddha-field did the noble Vimalakirti die, before reincarnating in this buddha-field?"

The Buddha said, "Sariputra, ask this good man directly where he died to reincarnate here."

Then the venerable Sariputra asked the Licchavi Vimalakirti, "Noble sir, where did you die to reincarnate here?"

Vimalakirti declared, "Is there anything among the things that you see, elder, that dies or is reborn?"

Sariputra: There is nothing that dies or is reborn.

Vimalakirti: Likewise, reverend Sariputra, as all things neither die nor are reborn, why do you ask, "Where did you die to reincarnate here?" Reverend Sariputra, if one were to ask a man or woman created by a magician where he or she had died to reincarnate there, what do you think he or she would answer?

Sariputra: Noble sir, a magical creation does not die, nor is it reborn.

Vimalakirti: Reverend Sariputra, did not the Tathagata declare that all things have the nature of a magical creation?

Sariputra: Yes, noble sir, that is indeed so.

Vimalakirti: Reverend Sariputra, "death" is an end of performance, and "rebirth" is the continuation of performance. But, although a bodhisattva dies, he does not put an end to the performance of the roots of virtue, and although he is reborn, he does not adhere to the continuation of sin.

Then, the Buddha said to the venerable Sariputra, "Sariputra, this holy person came here from the presence of the Tathagata Aksobhya in the universe Abhirati."

Sariputra: Lord, it is wonderful that this holy person, having left a buddha-field as pure as Abhirati, should enjoy a buddha-field as full of defects as this Saha universe!

The Licchavi Vimalakirti said, "Sariputra, what do you think? Does the light of the sun accompany the darkness?"

Sariputra: Certainly not, noble sir!

Vimalakirti: Then the two do not go together?

Sariputra: Noble sir, those two do not go together. As soon as the sun rises, all darkness is destroyed.

Vimalakirti: Then why does the sun rise over the world?

Sariputra: It rises to illuminate the world, and to eliminate the darkness.

Vimalakirti: Just in the same way, reverend Sariputra, the bodhisattva reincarnates voluntarily in the impure buddha-fields in order to purify the living beings, in order to make the light of wisdom shine, and in order to clear away the darkness. Since they do not associate with the passions, they dispel the darkness of the passions of all living beings.

Thereupon, the entire multitude experienced the desire to behold the universe Abhirati, the Tathagata Aksobhya, his bodhisattvas, and his great disciples. The Buddha, knowing the thoughts of the entire multitude, said to the Licchavi Vimalakirti, "Noble son, this multitude wishes to behold the universe Abhirati and the Tathagata Aksobhya - show them!"

Then the Licchavi Vimalakirti thought, "Without rising from my couch, I shall pick up in my right hand the universe Abhirati and all it contains: its hundreds of thousands of bodhisattvas; its abodes of devas, nagas, yaksas, gandharvas, and asuras, bounded by its Cakravada mountains; its rivers, lakes, fountains, streams, oceans, and other bodies of water; its Mount Sumeru and other hills and mountain ranges; its moon, its sun, and its stars; its devas, nagas, yaksas, gandharvas, and asuras themselves; its Brahma and his retinues; its villages, cities, towns, provinces, kingdoms, men, women, and houses; its bodhisattvas; its disciples; the tree of enlightenment of the Tathagata Aksobhya; and the Tathagata Aksobhya himself, seated in the middle of an assembly vast as an ocean, teaching the Dharma. Also the lotuses that accomplish the buddha-work among the living beings; the three jeweled ladders that rise from its earth to its Trayastrimsa heaven, on which ladders the gods of that heaven descend to the world to see, honor, and serve the Tathagata Aksobhya and to hear the Dharma, and on which the men of the earth climb to the Trayastrimsa heaven to visit those gods. Like a potter with his wheel, I will reduce that universe Abhirati, with its store of innumerable virtues, from its watery base up to its Akanistha heaven, to a minute size and, carrying it gently like a garland of flowers, will bring it to this Saha universe and will show it to the multitudes."

Then, the Licchavi Vimalakirti entered into a concentration, and performed a miraculous feat such that he reduced the universe Abhirati to a minute size, and took it with his right hand, and brought it into this Saha universe.

In that universe Abhirati, the disciples, bodhisattvas, and those among gods and men who possessed the superknowledge of the divine eye all cried out, "Lord, we are being carried away! Sugata, we are being carried off! Protect us, O Tathagata!"

But, to discipline them, the Tathagata Aksobhya said to them, "You are being carried off by the bodhisattva Vimalakirti. It is not my affair."

As for the other men and gods, they had no awareness at all that they were being carried anywhere.

Although the universe Abhirati had been brought into the universe Saha, the Saha universe was not increased or diminished; it was neither compressed nor obstructed. Nor was the universe Abhirati reduced internally, and both universes appeared to be the same as they had ever been.

Thereupon, the Buddha Sakyamuni asked all the multitudes, "Friends, behold the splendors of the universe Abhirati, the Tathagata Aksobhya, the array of his buddha-field, and the splendors of these disciples and bodhisattvas!"

They replied, "We see them, Lord!"

The Buddha said, "Those bodhisattvas who wish to embrace such a buddha-field should train themselves in all the bodhisattva-practices of the Tathagata Aksobhya."

While Vimalakirti, with his miraculous power, showed them thus the universe Abhirati and the Tathagata Aksobhya, one hundred and forty thousand living beings among the men and gods of the Saha universe conceived the spirit of unexcelled, perfect enlightenment, and all of them formed a prayer to be reborn in the universe Abhirati. And the Buddha prophesied that in the future all would be reborn in the universe Abhirati. And the Licchavi Vimalakirti, having thus developed all the living beings who could thereby be developed, returned the universe Abhirati exactly to its former place.

The Lord then said to the venerable Sariputra, "Sariputra, did you see that universe Abhirati, and the Tathagata Aksobhya?"

Sariputra replied, "I saw it, Lord! May all living beings come to live in a buddha-field as splendid as that! May all living beings come to have miraculous powers just like those of the noble Licchavi Vimalakirti!

"We have gained great benefit from having seen a holy man such as he. We have gained a great benefit from having heard such teaching of the Dharma, whether the Tathagata himself still actually exists or whether he has already attained ultimate liberation. Hence, there is no need to mention the great benefit for those who, having heard it, believe it, rely on it, embrace it, remember it, read it, and penetrate to its depth; and, having found faith in it, teach, recite, and show it to others and apply themselves to the yoga of meditation upon its teaching.

"Those living beings who understand correctly this teaching of the Dharma will obtain the treasury of the jewels of the Dharma.

"Those who study correctly this teaching of the Dharma will become the companions of the Tathagata. Those who honor and serve the adepts of this doctrine will be the true protectors of the Dharma. Those who write, teach, and worship this teaching of the Dharma will be visited by the Tathagata in their homes. Those who take pleasure in this teaching of the Dharma will embrace all merits. Those who teach it to others, whether it be no more than a single stanza of four lines, or a single summary phrase from this teaching of the Dharma, will be performing the great Dharma-sacrifice. And those who devote to this teaching of the Dharma their tolerance, their zeal, their intelligence, their discernment, their vision, and their aspirations, thereby become subject to the prophesy of future Buddhahood!"

 

Epilogue: Antecedents and Transmission of the Holy Dharma

Then Sakra, the prince of the gods, said to the Buddha, "Lord, formerly I have heard from the Tathagata and from Manjusri, the crown prince of wisdom, many hundreds of thousands of teachings of the Dharma, but I have never before heard a teaching of the Dharma as remarkable as this instruction in the entrance into the method of inconceivable transformations. Lord, those living beings who, having heard this teaching of the Dharma, accept it, remember it, read it, and understand it deeply will be, without a doubt, true vessels of the Dharma; there is no need to mention those who apply themselves to the yoga of meditation upon it. They will cut off all possibility of unhappy lives, will open their way to all fortunate lives, will always be looked after by all Buddhas, will always overcome all adversaries, and will always conquer all devils. They will practice the path of the bodhisattvas, will take their places upon the seat of Enlightenment, and will have truly entered the domain of the Tathagatas. Lord, the noble sons and daughters who will teach and practice this exposition of the Dharma will be honored and served by me and my followers. To the villages, towns, cities, states, kingdoms, and capitals wherein this teaching of the Dharma will be applied, taught, and demonstrated, I and my followers will come to hear the Dharma. I will inspire the unbelieving with faith, and I will guarantee my help and protection to those who believe and uphold the Dharma."

At these words, the Buddha said to Sakra, the prince of the gods, "Excellent! Excellent, prince of gods! The Tathagata rejoices in your good words. Prince of gods, the enlightenment of the Buddhas of the past, present, and future is expressed in this discourse of Dharma. Therefore, prince of gods, when noble sons and daughters accept it, repeat it, understand it deeply, write it completely, and, making it into a book, honor it, those sons and daughters thereby pay homage to the Buddhas of the past, present and future.

"Let us suppose, prince of gods, that this billion-world-galactic universe were as full of Tathagatas as it is covered with groves of sugarcane, with rosebushes, with bamboo thickets, with herbs, and with flowers, and that a noble son or daughter were to honor them, revere them, respect and adore them, offering them all sorts of comforts and offerings for an aeon or more than an aeon. And let us suppose that, these Tathagatas having entered ultimate liberation, he or she honored each of them by enshrining their preserved bodies in a memorial stupa made of precious stones, each as large as a world with four great continents, rising as high as the world of Brahma, adorned with parasols, banners, standards, and lamps. And let us suppose finally that, having erected all these stupas for the Tathagatas, he or she were to devote an aeon or more to offering them flowers, perfumes, banners, and standards, while playing drums and music.

That being done, what do you think, prince of gods? Would that noble son or daughter receive much merit as a consequence of such activities?"

Sakra, the prince of gods, replied, "Many merits, Lord! Many merits, O Sugata! Were one to spend hundreds of thousands of millions of aeons, it would be impossible to measure the limit of the mass of merits that that noble son or daughter would thereby gather!"

The Buddha said, "Have faith, prince of gods, and understand this: Whoever accepts this exposition of the Dharma called 'Instruction in the Inconceivable Liberation,' recites it, and understands it deeply, he or she will gather merits even greater than those who perform the above acts. Why so? Because, prince of gods, the enlightenment of the Buddhas arises from the Dharma, and one honors them by the Dharma worship, and not by material worship. Thus it is taught, prince of gods, and thus you must understand it."

The Buddha then further said to Sakra, the prince of gods, "Once, prince of gods, long ago, long before aeons more numerous than the innumerable, immense, immeasurable, inconceivable, and even before then, the Tathagata called Bhaisajyaraja appeared in the world: a saint, perfectly and fully enlightened, endowed with knowledge and conduct, a blissful one, knower of the world, incomparable knower of men who need to be civilized, teacher of gods and men, a Lord, a Buddha. He appeared in the aeon called Vicarana in the universe called Mahavyuha.

"The length of life of this Tathagata Bhaisajyaraja, perfectly and fully enlightened one, was twenty short aeons. His retinue of disciples numbered thirty-six million billion, and his retinue of bodhisattvas numbered twelve million billion. In that same era, prince of gods, there was a universal monarch called King Ratnacchattra, who reigned over the four continents and possessed seven precious jewels. He had one thousand heroic sons, powerful, strong, and able to conquer enemy armies. This King Ratnacchattra honored the Tathagata Bhaisajyaraja and his retinue with many excellent offerings during five short aeons. At the end of this time, the King Ratnacchattra said to his sons, 'Recognizing that during my reign I have worshiped the Tathagata, in your turn you also should worship him.'

"The thousand princes gave their consent, obeying their father the king, and all together, during another five short aeons, they honored the Tathagata Bhaisajyaraja with all sorts of excellent offerings.

"Among them, there was a prince by the name of Candracchattra, who retired into solitude and thought to himself, 'Is there not another mode of worship, even better and more noble than this?'

"Then, by the supernatural power of the Buddha Bhaisajyaraja, the gods spoke to him from the heavens: 'Good man, the supreme worship is the Dharma-worship.'

"Candracchattra asked them, 'What is this "Dharma-worship"?'

"The gods replied, 'Good man, go to the Tathagata Bhaisajyaraja, ask him about the "Dharma-worship," and he will explain it to you fully.'

"Then, the prince Candracchattra went to the Lord Bhaisajyaraja, the saint, the Tathagata, the insuperably, perfectly enlightened one, and having approached him, bowed down at his feet, circumambulated him to the right three times, and withdrew to one side. He then asked, 'Lord, I have heard of a "Dharma-worship," which surpasses all other worship. What it this "Dharma-worship"?'

"The Tathagata Bhaisajyaraja said, 'Noble son, the Dharma-worship is that worship rendered to the discourses taught by the Tathagata. These discourses are deep and profound in illumination. They do not conform to the mundane and are difficult to understand, difficult to see and difficult to realize. They are subtle, precise, and ultimately incomprehensible. As Scriptures, they are collected in the canon of the bodhisattvas, stamped with the insignia of the king of incantations and teachings. They reveal the irreversible wheel of Dharma, arising from the six transcendences, cleansed of any false notions. They are endowed with all the aids to enlightenment and embody the seven factors of enlightenment. They introduce living beings to the great compassion and teach them the great love. They eliminate all the convictions of the Maras, and they manifest relativity.

"'They contain the message of selflessness, living-beinglessness, lifelessness, personlessness, voidness, signlessness, wishlessness, nonperformance, nonproduction, and nonoccurrence.

"'They make possible the attainment of the seat of enlightenment and set in motion the wheel of the Dharma. They are approved and praised by the chiefs of the gods, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, and mahoragas. They preserve unbroken the heritage of the holy Dharma, contain the treasury of the Dharma, and represent the summit of the Dharma-worship. They are upheld by all holy beings and teach all the bodhisattva practices. They induce the unmistaken understanding of the Dharma in its ultimate sense. They certify that all things are impermanent, miserable, selfless, and peaceful, thus epitomizing the Dharma. They cause the abandonment of avarice, immorality, malice, laziness, forgetfulness, foolishness, and jealousy, as well as bad convictions, adherence to objects, and all opposition. They are praised by all the Buddhas. They are the medicines for the tendencies of mundane life, and they authentically manifest the great happiness of liberation. To teach correctly, to uphold, to investigate, and to understand such Scriptures, thus incorporating into one's own life the holy Dharma - that is the "Dharma-worship."

"'Furthermore, noble son, the Dharma-worship consists of determining the Dharma according to the Dharma; applying the Dharma according to the Dharma; being in harmony with relativity; being free of extremist convictions; attaining the tolerance of ultimate birthlessness and nonoccurrence of all things; realizing selflessness and living-beinglessness; refraining from struggle about causes and conditions, without quarreling, or disputing; not being possessive; being free of egoism; relying on the meaning and not on the literal expression; relying on gnosis and not on consciousness; relying on the ultimate teachings definitive in meaning and not insisting on the superficial teachings interpretable in meaning; relying on reality and not insisting on opinions derived from personal authorities; realizing correctly the reality of the Buddha; realizing the ultimate absence of any fundamental consciousness; and overcoming the habit of clinging to an ultimate ground. Finally, attaining peace by stopping everything from ignorance to old age, death, sorrow, lamentation, misery, anxiety, and trouble, and realizing that living beings know no end to their views concerning these twelve links of dependent origination; then, noble son, when you do not hold to any view at all, it is called the unexcelled Dharma-worship.'

"Prince of gods, when the prince Candracchattra had heard this definition of Dharma-worship from the Tathagata Bhaisajyaraja, he attained the conformative tolerance of ultimate birthlessness; and, taking his robes and ornaments, he offered them to the Buddha Bhaisajyaraja, saying, 'When the Tathagata will be in ultimate liberation, I wish to defend his holy Dharma, to protect it, and to worship it. May the Tathagata grant me his supernatural blessing, that I may be able to conquer Mara and all adversaries and to incorporate in all my lives the holy Dharma of the Buddha!'

"The Tathagata Bhaisajyaraja, knowing the high resolve of Candracchattra, prophesied to him that he would be, at a later time, in the future, the protector, guardian, and defender of the city of the holy Dharma. Then, prince of gods, the prince Candracchattra, out of his great faith in the Tathagata, left the household life in order to enter the homeless life of a monk and having done so, lived making great efforts toward the attainment of virtue. Having made great effort and being well established in virtue, he soon produced the five superknowledges, understood the incantations, and obtained the invincible eloquence. When the Tathagata Bhaisajyaraja attained ultimate liberation, Candracchattra, on the strength of his superknowledges and by the power of his incantations, made the wheel of the Dharma turn just as the Tathagata Bhaisajyaraja had done and continued to do so for ten short aeons.

"Prince of gods, while the monk Candracchattra was exerting himself thus to protect the holy Dharma, thousands of millions of living beings reached the stage of irreversibility on the path to unexcelled, perfect enlightenment, fourteen billion living beings were disciplined in the vehicles of the disciples and solitary sages, and innumerable living beings took rebirth in the human and heavenly realms.

"Perhaps, prince of gods, you are wondering or experiencing some doubt about whether or not, at that former time, the King Ratnacchattra was not some other than the actual Tathagata Ratnarcis. You must not imagine that, for the present Tathagata Ratnarcis was at that time, in that epoch, the universal monarch Ratnacchattra. As for the thousand sons of the King Ratnacchattra, they are now the thousand bodhisattvas of the present blessed aeon, during the course of which one thousand Buddhas will appear in the world. Among them, Krakucchanda and others are already born, and those remaining will still be born, from Kakutsunda up to the Tathagata Roca, who will be the last to be born.

"Perhaps, prince of gods, you are asking yourself if, in that life, in that time, the Prince Candracchattra who upheld the Holy Dharma of Lord Tathagata Bhaisajyaraja was not someone other than myself. But you must not imagine that, for I was, in that life, in that time, the Prince Candracchattra. Thus it is necessary to know, prince of gods, that among all the worships rendered to the Tathagata, the Dharma-worship is the very best. Yes, it is good, eminent, excellent, perfect, supreme, and unexcelled. And therefore, prince of gods, do not worship me with material objects but worship me with the Dharma-worship! Do not honor me with material objects but honor me by honor to the Dharma!"

Then the Lord Sakyamuni said to the bodhisattva Maitreya, the great spiritual hero, "I transmit to you, Maitreya, this unexcelled, perfect enlightenment which I attained only after innumerable millions of billions of aeons, in order that, at a later time, during a later life, a similar teaching of the Dharma, protected by your supernatural power, will spread in the world and will not disappear. Why? Maitreya, in the future there will be noble sons and daughters, devas, nagas, yaksas, gandharvas, and asuras, who, having planted the roots of virtue, will produce the spirit of unexcelled, perfect enlightenment. If they do not hear this teaching of the Dharma, they will certainly lose boundless advantages and even perish. But if they hear such a teaching, they will rejoice, will believe, and will accept it upon the crowns of their heads. Hence, in order to protect those future noble sons and daughters, you must spread a teaching such as this!

"Maitreya, there are two gestures of the bodhisattvas. What are they? The first gesture is to believe in all sorts of phrases and words, and the second gesture is to penetrate exactly the profound principle of the Dharma without being afraid. Such are the two gestures of the bodhisattvas. Maitreya, it must be known that the bodhisattvas who believe in all sorts of words and phrases, and apply themselves accordingly, are beginners and not experienced in religious practice. But the bodhisattvas who read, hear, believe, and teach this profound teaching with its impeccable expressions reconciling dichotomies and its analyses of stages of development these are veterans in the religious practice.

"Maitreya, there are two reasons the beginner bodhisattvas hurt themselves and do not concentrate on the profound Dharma. What are they? Hearing this profound teaching never before heard, they are terrified and doubtful, do not rejoice, and reject it, thinking, 'Whence comes this teaching never before heard?' They then behold other noble sons accepting, becoming vessels for, and teaching this profound teaching, and they do not attend upon them, do not befriend them, do not respect them, and do not honor them, and eventually they go so far as to criticize them. These are the two reasons the beginner bodhisattvas hurt themselves and do not penetrate the profound Dharma.

"There are two reasons the bodhisattvas who do aspire to the profound Dharma hurt themselves and do not attain the tolerance of the ultimate birthlessness of things. What are these two? These bodhisattvas despise and reproach the beginner bodhisattvas, who have not been practicing for a long time, and they do not initiate them or instruct them in the profound teaching. Having no great respect for this profound teaching, they are not careful about its rules. They help living beings by means of material gifts and do not help them by means of the gift of the Dharma. Such, Maitreya, are the two reasons the bodhisattvas who aspire to the profound Dharma hurt themselves and will not quickly attain the tolerance of the ultimate birthlessness of all things."

Thus having been taught, the bodhisattva Maitreya said to the Buddha, "Lord, the beautiful teachings of the Tathagata are wonderful and truly excellent. Lord, from this time forth, I will avoid all such errors and will defend and uphold this attainment of unexcelled, perfect enlightenment by the Tathagata during innumerable hundreds of thousands of millions of billions of aeons! In the future, I will place in the hands of noble sons and noble daughters who are worthy vessels of the holy Dharma this profound teaching. I will instill in them the power of memory with which they may, having believed in this teaching, retain it, recite, it, penetrate its depths, teach it, propagate it, write it down, and proclaim it extensively to others.

"Thus I will instruct them, Lord, and thus it may be known that in that future time those who believe in this teaching and who enter deeply into it will be sustained by the supernatural blessing of the bodhisattva Maitreya."

Thereupon the Buddha gave his approval to the bodhisattva Maitreya: "Excellent! Excellent! Your word is well given! The Tathagata rejoices and commends your good promise."

Then all the bodhisattvas said together in one voice, "Lord, we also, after the ultimate liberation of the Tathagata, will come from our various buddha-fields to spread far and wide this enlightenment of the perfect Buddha, the Tathagata. May all noble sons and daughters believe in that!"

Then the four Maharajas, the great kings of the quarters, said to the Buddha, "Lord, in all the towns, villages, cities, kingdoms, and palaces, wherever this discourse of the Dharma will be practised, upheld, and correctly taught, we, the four great kings, will go there with our armies, our young warriors, and our retinues, to hear the Dharma. And we will protect the teachers of this Dharma for a radius of one league so that no one who plots injury or disruption against these teachers will have any opportunity to do them harm."

Then the Buddha said to the venerable Ananda, "Receive then, Ananda, this expression of the teaching of the Dharma. Remember it, and teach it widely and correctly to others!"

Ananda replied, "I have memorized, Lord, this expression of the teaching of the Dharma. But what is the name of this teaching, and how should I remember it?"

The Buddha said, "Ananda, this exposition of the Dharma is called 'The Teaching of Vimalakirti,' or 'The Reconciliation of Dichotomies,' or even 'Section of the Inconceivable Liberation.' Remember it thus!"

Thus spoke the Buddha. And the Licchavi Vimalakirti, the crown prince Manjusri, the venerable Ananda, the bodhisattvas, the great disciples, the entire multitude, and the whole universe with its gods, men, asuras and gandharvas, rejoiced exceedingly. All heartily praised these declarations by the Lord.

VIMALAKIRTI NIRDESA SUTRA

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T0475

The Vimalakirti Nirdesa Sutra

Translated and edited from the Chinese (Kumarajiva ed. T.475) by Charles Luk ( 陸寬昱 Luk Foon Yuk ) in 1972


 

CHAPTER ONE

THE BUDDHA LAND

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.

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.

They entered deep into all (worldly) causes but cut off all heretical views, for they were already free from all dualities and had rooted out all (previous) habits. They were fearless and gave the lion’s roar to proclaim the Dharma, their voices being like thunder. They could not be gauged, for they were beyond all measures.

They had amassed all treasures of the Dharma and acted like (skillful) seafaring pilots. They were well versed in the profound meanings of all Dharmas. They knew very well the mental states of all living beings and their comings and goings (within the realms of existence). They had reached the state near the unsurpassed sovereign wisdom of all Buddhas, having acquired the ten fearless powers (dasabala) giving complete knowledge and the eighteen different characteristics (of a Buddha as compared with Bodhisattvas (avenikadharma). Although they were free from (rebirth in ) evil existences, they appeared in five mortal realms as royal physicians to cure all ailments, prescribing the right medicine in each individual case, thereby, winning countless merits to embellish countless Buddha lands. Each living being derived great benefit from seeing and hearing them, for their deeds were not in vain. Thus, they had achieved all excellent merits.

Their names were: the Bodhisattva Beholding All Things As Equal, the Bodhisattva Beholding All Things As Unequal, the Bodhisattva Beholding All Things As Equal Yet As Unequal, the Bodhisattva of Sovereign Serenity, the Bodhisattva of Sovereign Dharma, the Bodhisattva of Dharma-aspects, the Bodhisattva of Light, the Bodhisattva of Glorious Light, the Bodhisattva of Great Majesty, the Bodhisattva Store of Treasures, the Bodhisattva Store of Rhetoric, the Bodhisattva of Precious Hands, the Bodhisattva of Precious Mudra, the Hand Raising Bodhisattva, the Hand Lowering Bodhisattva, the Always Grieved Bodhisattva, the Bodhisattva Root of Joy, the Bodhisattva Prince of Joy, the Bodhisattva Discerner of Sound, the Bodhisattva Womb of Space, the Bodhisattva Holding the Precious Torch, the Bodhisattva of Precious Boldness, the Bodhisattva of Precious Insight, the Bodhisattva of Indra-jala, the Bodhisattva Net of Light, the Bodhisattva of Causeless Contemplation, the Bodhisattva of Accumulated Wisdom, the Bodhisattva Precious Conqueror, the Bodhisattva King of Heavens, the Bodhisattva Destroyer of Demons, the Bodhisattva with Lightning Merits, the Bodhisattva of Sovereign Comfort, the Bodhisattva of Majestic Merits, the Bodhisattva of the Lion’s Roar, the Bodhisattva of Thundering Voice, the Bodhisattva with a Voice like Rocks Knocking One Another, the Bodhisattva Fragrant Elephant, the Bodhisattva White Fragrant Elephant, the Bodhisattva of Constant Devotion, the Bodhisattva of Unremitting Care, the Bodhisattva of Wonderful Rebirth, the Bodhisattva Garland, the Bodhisattva Avalokitesvara, the Bodhisattva Mahasthama, the Bodhisattva Brahma-jala, the Bodhisattva of Precious Staff, the Unconquerable Bodhisattva, the Bodhisattva of Majestic Land, the Bodhisattva with a Golden Topknot, the Bodhisattva with a Pearl in His Topknot, the Bodhisattva Maitreya, the Bodhisattva Manjusri and other Bodhisattvas numbering in all thirty-two thousand.

There were also ten thousand Brahma-devas including Mahadeva Sikhin, coming from the four quarters to hear about the Dharma. There were as well twelve thousand kings of heavens who came from the four quarters to sit in the assembly. There were also other devas of awe-inspiring majesty, dragons, spirits, yaksas, gandharas, asuras, garudas, kin-naras and mahoragas who came to sit in the assembly. Many bhiksus, bhiksunis, upasakas and upasikas also came to the assembly.

Thus, surrounded by an incalculable number of people circumambulating to pay their respects, the Buddha was about to expound the Dharma. Like the towering Mount Sumeru emerging from the great ocean. He sat comfortably on the lion throne eclipsing the imposing assembly.

A son of an elder (grhapati), called Ratna-rasi, came with five hundred sons of elders, with canopies decorated with the seven gems to pay respect and offer them to Him. By using His transcendental powers, the Buddha transformed all the canopies into a single one which contained the great chiliocosm.

With Mount Sumeru and all the concentric ranges around it, great seas, rivers, streams, the sun, the moon, planets and stars, and the palaces of devas, dragons, and holy spirits appeared in the precious canopy, which also covered all the Buddhas who were expounding the Dharma in the ten directions.

All those present, who witnessed the Buddha’s supernatural powers, praised the rare occurrence which they had never seen before, brought their palms together and gazed at Him without pausing for an instant. Thereupon, Ratna-rasi chanted the following gatha of praise:

“I salute Him whose eyes are broad like the green Lotus, whose mind is unchanging and serene, who has accumulated countless pure deeds that lead all beings to the extinction of mortality.

I have seen the great saint use His transcendental powers to create in the ten directions countless lands in which Buddhas still proclaim the Dharma; all this has the assembly seen and heard.

The power of your Dharma surpasses all beings and bestows on them the wealth of the Law. With great skill your discernment all while unmoved in Reality.

You are from all phenomena released; hence, to the King of Dharma, I bow down. You preached neither is nor is not for all things by causes are created. There is neither self nor doing nor thing done, but good or evil karma is infallible.

Under the Bodhi tree You conquered Mara, obtained Ambrosia, realized Nirvana and won Bodhi. From mind, thought and feeling are You free, thereby, overcoming heresies, turning thrice in the chiliocosm the wheel of the Law that is pure and clean at heart.

To this gods and men who were saved attested, thus, the Three Treasures appeared in the saha world to save living beings with this profound Dharma which, when applied, fails never to Nirvana lead. You are the king physician who destroys old age, illness and death. So your unfathomable Dharma of boundless merits, I salute.

While like Mount Sumeru you are unmoved by both praise and censure. Your compassion is extended to both good and evil men, like space thy mind remains impartial. Does not anyone revere this human Buddha after hearing about Him?

I have offered Him a small canopy, which encloses the great chiliocosm with palaces of gods, dragons and spirits, Gandharas, yaksas and others such as well.

As all kings in this world. With mercy He used His ‘ten powers’ to make this change. The witnesses praise the Buddha. I bow to the most Honoured One in the three realms. The whole assembly (now) take refuge in the King of The Law. Those gazing at Him are filled with joy, each seeing the Bhagavat before him; ‘tis one of His eighteen characteristics.

When he proclaims the Dharma with unchanging voice, all beings understand according to their natures saying the Bhagavat speaks their own languages; this one of His eighteen characteristics.

When He expounds the Dharma in one voice, they understand according to their versions deriving great benefit from what they have gathered; this is one more of His eighteen characteristics.

When He expounds the Dharma in one voice, some are filled with fear, others are joyful, some hate it while others are from doubts relieved; ‘this is one of His eighteen characteristics.

I bow to the Possessor of ‘ten powers’, I bow to Him who has achieved fearlessness acquiring all eighteen characteristics; I bow to Him who guides others like a pilot.

I bow to Him who has untied all bonds; I bow to Him who has reached the other shore; I bow to Him who can all worlds deliver; I bow to Him who from birth and death is free.

Who knows how living beings come and go and penetrates all things to win His freedom, who is skillful in nirvanic deeds, cannot be soiled like the lotus.

Who plumbs the depths of everything without hindrance. I bow to Him, who like space, relies on nothing.

After chanting the gatha, Ratna-rasi said to the Buddha: “World Honoured One, these five hundred sons of elders have set their minds on seeking supreme enlightenments (anuttara-samyak-sambodhi); they all wish to know how to win the pure and clean land of the Buddha. Will the World Honoured One teach us the Bodhisattva deeds that leads to the realization of the Pure Land?”

The Buddha said: “Excellent, Ratna-rasi, it is good that you can ask on behalf of these Bodhisattvas about deeds that lead to the realization of the Buddha’s Pure Land. Listen carefully and ponder over all what I now tell you.”

At that time, Ratna-rasi and the five hundred sons of elders listened attentively to His instruction.

The Buddha said: “Ratna-rasi, all species of living beings are the Buddha land sought by all Bodhisattvas. Why is it so? Because a Bodhisattva wins the Buddha land, according to the living beings converted by him (to the Dharma); according to the living beings tamed by him; according to the country (where they will be reborn to) realize the Buddha-wisdom and in which they will grow the Bodhisattva root. Why is it so? Because a Bodhisattva wins the pure land solely for the benefit of all living beings. For instance, a man can build palaces and houses on vacant ground without difficulty, but he will fail if he attempts to build them in (empty) space. So, a Bodhisattva, in order to bring living beings to perfection seeks the Buddha land which cannot be sought in (empty) space.

a) The straightforward mind is the Bodhisattva’s pure land, for when he realizes Buddhahood, beings who do not flatter will be reborn in his land.

b) The profound mind is the Bodhisattva’s pure land, for when he realizes Buddhahood, living beings who have accumulated all merits will be reborn there.

c) The Mahayana (Bodhi) mind is the Bodhisattva’s pure land, for when he attains Buddhahood all living beings seeking Mahayana will be reborn there.

d) Charity (dana) is the Bodhisattva.s pure land, for when he attains Buddhahood, living beings who can give away (to charity) will be reborn there.

e) Discipline (sila) is the Bodhisattva’s pure land, for when he realizes Buddhahood, living beings who have kept the ten prohibitions will be reborn there.

f) Patience (ksanti) is the Bodhisattva’s pure land, for when he attains Buddhahood, living beings endowed with the thirty-two excellent physical marks will be reborn there.

g) Devotion (virya) is the Bodhisattva.s pure land, for when he attains Buddhahood, living beings who are diligent in their performance of meritorious deeds will be reborn there.

h) Serenity (dhyana) is the Bodhisattva’s pure land, for when he attains Buddhahood, living beings whose minds are disciplined and unstirred will be reborn there.

i) Wisdom (prajna) is the Bodhisattva’s pure land, for when he attains Buddhahood, living beings who have realized samadhi will be reborn there.

j) The four boundless minds (catvari apramanani) are the Bodhisattva’s pure land, for when he attains Buddhahood, living beings who have practiced and perfected the four infinites: kindness, compassion, joy and indifference, will be reborn there.

k) The four persuasive actions (catuh-samgraha-vastu) are the Bodhisattva’s pure land, for when he attains Buddhahood, living beings who have benefited from his helpful persuasion will be reborn there.

l) The expedient methods (upaya) of teaching the absolute truth are the Bodhisattva’s pure land, for when he attains Buddhahood, living beings conversant with upaya will be reborn there.

m) The thirty-seven contributory states to enlightenment (bodhipaksika-dharma) are the Bodhisattva’s pure land, for when he attains Buddhahood, living beings who have successfully practised the four states of mindfulness (smrtyu-pasthana), the four proper lines of exertion (samyakpra-hana), the four steps towards supramundane powers (rddhipada), the five spiritual faculties (panca indriyani), the five transcendental powers (panca balani), the seven degrees of enlightenment (sapta bodhyanga) and the eightfold noble path (asta-marga) will be reborn in his land.

n) Dedication (of one’s merits to the salvation of others) is the Bodhisattva’s pure land, for when he attains Buddhahood, his land will be adorned with all kinds of meritorious virtues.

o) Preaching the ending of the eight sad conditions is the Buddhahood his land will be free from these evil states.

p) To keep the precepts while refraining from criticizing those who do not is the Bodhisattva’s pure land, for when he attains Buddhahood, his country will be free from people who break the commandments.

q) The ten good deeds are the Bodhisattva’s pure land, for when he attains Buddhahood, he will not die young, he will be wealthy, he will live purely, his words are true, his speech is gentle, his encourage will not desert him because of his gift of conciliation, his talk is profitable to others and living beings free from envy and anger and holding right views will be reborn in his land.

So, Ratna-rasi, because of his straightforward mind, a Bodhisattva can act straightforwardly; because of his straightforward deeds, he realizes the profound mind; because of his profound mind his thoughts are kept under control; because of his controlled thoughts, his acts accord with the Dharma (he has heard); because of his deeds in accord with the Dharma, he can dedicate his merits to the benefit of others; because of this dedication, he can make use of expedient methods (upaya); because of his expedient methods, he can bring living beings to perfection; because he can bring them to perfection, his Buddha land is pure; because of his pure Buddha land, his preaching of the Dharma is pure; because of his pure preaching, his wisdom is pure; because of his pure wisdom, his mind is pure, and because of his pure mind, all his merits are pure. Therefore, Ratna-rasi, if a Bodhisattva wants to win the pure land, he should purify his mind and because of his pure mind, the Buddha land is pure.”

As Sariputra was fascinated by the Buddha’s awe-inspiring majesty, he thought: “If the Buddha land is pure, because of the Bodhisattva’s pure mind, is it because the mind of the World Honoured One was not pure when He was still in the Bodhisattva stage, that this Buddha land (i.e. this world) is so unclean (as we see it now)?”

The Buddha knew of his thought and said to Sariputra: “Are the sun and the moon not clean when a blind man does not see their cleanliness?”

Sariputra said: “World Honoured One, this is the fault of the blind man and not that of the sun and the moon.”

The Buddha said: “Sariputra, because of their (spiritual) blindness, living beings do not see the imposing majesty of the Tathagata’s pure land; this is not the fault of the Tathagata. Sariputra, this land of mine is pure but you do not see its purity.”

Thereupon, Brahma with a tuft of hair on his head (resembling a conch) said to Sariputra: “Don’t think this Buddha land is impure. Why? Because I see that the land of Sakyamuni Buddha is pure and clean, like a heavenly palace.”

Sariputra said: “I see that this world is full of hills, mountains, pits, thorns, stones and earth, which are all unclean.”

Brahma said: “Because your mind is up and down and disagrees with the Buddha-wisdom, you see that this land is unclean. Sariputra, because a Bodhisattva is impartial towards all living beings and his profound mind is pure and clean in accord with the Buddha Dharma, he can see that this Buddha land is (also) pure and clean.”

At that time, the Buddha pressed the toes of His (right ) foot on the ground and the world was suddenly adorned with hundreds and thousands of rare and precious gems of the great chiliocosm, like the precious Majestic Buddha’s pure land adorned with countless precious merits, which the assembly praised as never seen before; in addition each person present found himself seated on a precious lotus throne.

The Buddha said to Sariputra: “Look at the majestic purity of this Buddha land of mine.”

Sariputra said: “World Honoured One, I have never seen and heard of this Buddha land in its majestic purity.”

The Buddha said: “This Buddha land of mine is always pure, but appears filthy so that I can lead people of inferior spirituality to their salvation. This is like the food of devas which takes various colours according to the merits of each individual eater. So, Sariputra, the man whose mind is pure sees this world in its majestic purity.”

When this Buddha land (i.e. the world) appeared in its majestic purity, the five hundred sons of elders, who came with Ratna-rasi, realized the patient endurance of the uncreate (anutpattika-dharma-ksanti), and eighty-four thousand people developed their minds set on Supreme Enlightenment (anuttara-samyak-sambodhi).

The Buddha then stopped pressing His toes on the ground and the world returned to its previous (filthy) condition. Thirty-two thousand devas and men aspiring to the sravaka stage understood the impermanence of all phenomena, kept from earthly impurities and achieved the Dharma-eye (which sees the truth of the four noble truths); eight thousand bhiksus kept from phenomena and succeeded in putting an end to the stream of transmigration (thus realizing arhatship).

CHAPTER TWO

THE EXPEDIENT METHOD (UPAYA) OF TEACHING

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.

As he was set on saving men, he expediently stayed at Vaisali for this purpose. He used his unlimited wealth to aid the poor; he kept all the rules of morality and discipline to correct those breaking the precepts; he used his great patience to teach those giving rise to anger and hate; he taught zeal and devotion to those who were remiss; he used serenity to check stirring thoughts; and employed decisive wisdom to defeat ignorance. Although wearing white clothes (of the laity) he observed all the rules of the Sangha. Although a layman, he was free from all attachments to the three worlds (of desire, form and beyond form). Although he was married and had children, he was diligent in his practice of pure living. Although a householder, he delighted in keeping from domestic establishments. Although he ate and drank (like others), he delighted in tasting the flavour of moderation. When entering a gambling house, he always tried to teach and deliver people there. He received heretics but never strayed from the right faith. Though he knew worldly classics, he always took joy in the Buddha Dharma. He was revered by all who met him. He upheld the right Dharma and taught it to old and young people. Although occasionally he realized some profit in his worldly activities, he was not happy about these earnings. While walking in the street, he never failed to convert others (to the Dharma). When he entered a government office, he always protected others (from injustice). When joining a symposium, he led others to the Mahayana. When visiting a school he enlightened the students. When entering a house of prostitution, he revealed the sin of sexual intercourse. When going to a tavern, he stuck to his determination (to abstain from drinking). When amongst elders he was the most revered for he taught them the exalted Dharma. When amongst upasakas, he was the most respected for he taught them how to wipe out all desires and attachments. When amongst those of the ruling class, he was the most revered, for he taught them forbearance. When amongst Brahmins, he was the most revered, for he taught them how to conquer pride and prejudice. When amongst government officials he was the most revered, for he taught them correct law. When amongst princes, he was the most revered, for he taught them loyalty and filial piety. When in the inner palaces, he was the most revered, for he converted all maids of honour there. When amongst common people, he was the most revered, for he urged them to cultivate all meritorious virtues. When amongst Brahma-devas, he was the most revered, for he urged the gods to realize the Buddha wisdom. When amongst Sakras and Indras, he was the most revered, for he revealed to them the impermanence (of all things). When amongst lokapalas, he was the most revered, for he protected all living beings. Thus, Vimalakirti used countless expedient methods (upaya) to teach for the benefit of living beings.

Now using upaya he appeared ill and because of his indisposition kings, ministers, elders, upasakas, Brahmins, etc., as well as princes and other officials reaching many thousands came to enquire after his health. So Vimalakirti appeared in his sick body to receive and expound the Dharma to them, saying: “Virtuous ones, the human body is impermanent; it is neither strong nor durable; it will decay and is, therefore, unreliable. It causes anxieties and sufferings, being subject to all kinds of ailments. Virtuous ones, all wise men do not rely on this body which is like a mass of foam, which is intangible. It is like a bubble and does not last for a long time. It is like a flame and is the product of the thirst of love. It is like a banana tree, the centre of which is hollow. It is like an illusion being produced by inverted thoughts. It is like a dream being formed by fasle views. It is like a shadow and is caused by karma. This body is like an echo for it results from causes and conditions. It is like a floating cloud, which disperses any moment. It is like lightning for it does not stay for the time of a thought. It is without owner for it is like the earth. It is egoless for it is like fire (that kills itself). It is transient like the wind. It is not human for it is like water. It is unreal and depends on the four elements for its existence. It is empty, being neither ego nor its object. It is without knowledge like grass, trees and potsherds. It is not the prime mover, but is moved by the wind (of passions). It is impure and full of filth. It is false, and though washed, bathed, clothed and fed, it will decay and die in the end. It is a calamity being subject to all kinds of illnesses and sufferings. It is like a dry well, for it is prusued by death. It is unsettled and will pass away. It is like a poisonous snake, a deadly enemy, a temporary assemblage (without underlying reality), being made of the five aggregates, the twelve entrances (the six organs and their objects) and the eighteen realms of sense (the six organs, their objects and their perceptions).

“Virtuous ones, the (human) body being so repulsive, you should seek the Buddha body. Why? Because the Buddha body is called Dharmakaya, the product of boundless merits and wisdom; the outcome of discipline, meditation, wisdom, liberation and perfect knowledge of liberation; the result of kindness, compassion, joy and indifference (to emotions); the consequence of (the six perfections or paramitas) charity, discipline, patience, zeal, meditation and wisdom and the sequel of expedient teaching (upaya); the six supernatural powers; the three insights; the thirty-seven stages contributory to enlightenment; serenity and insight; the ten transcendental powers (dasabala); the four kinds of fearlessness; the eighteen unsurpassed characteristics of the Buddha; the wiping out of all evils and the performance of all good deeds; truthfulness, and freedom from looseness and unrestraint. So countless kinds of purity and cleanness produce the body of the Tathagata.

Virtuous Ones, if you want to realize the Buddha body in order to get rid of all the illnesses of a living being, you should set your minds on the quest of supreme enlightenment (anuttara-samyak-sambodhi).”

Thus, the elder Vimalakirti expounded the Dharma to all those who came to enquire after his health, urging countless visitors to seek supreme enlightenment.

CHAPTER THREE

THE DISCIPLES

SARIPUTRA:

Vimalakirti wondered why the great compassionate Buddha did not take pity on him as he was confined to bed suffering from an indisposition.

The Buddha knew of his thought and said to Sariputra: “Go to Vimalakirti to enquire after his health on my behalf.”

Sariputra said: “World Honoured One, I am not qualified to call on him and enquire after his health. The reason is that once, as I was sitting in meditation under a tree in a grove, Vimalakirti came and said: ‘Sariputra, meditation is not necessarily sitting. For meditation means the non-appearance of body and mind in the three worlds (of desire, form and no form); giving no thought to inactivity when in nirvana while appearing (in the world) with respect-inspiring deportment; not straying from the Truth while attending to worldly affairs; the mind abiding neither within nor without; being imperturbable to wrong views during the practice of the thirty-seven contributory stages leading to enlightenment: and not wiping out troubles (klesa) while entering the state of nirvana. If you can thus sit in meditation, you will win the Buddha’s seal.’

“World Honoured One, when I heard his speech I was dumbfounded and found no word to answer him. Therefore I am not qualified to call on him and enquire after his health.”

MAUDGALYAYANA:

The Buddha then said to Maudgalaputra: “Go to Vimalakirti and enquire after his health on my behalf.”

Maudgalyayana said: “World Honoured One, I am not qualified to call on him to enquire after his health. The reason is that one day when I came to Vaisali to expound the Dharma to lay Buddhists (upasakas) in the street there, Vimalakirti came and said: “Hey Maudgalyayana, when expounding the Dharma to these upasakas, you should not preach like that for what you teach should agree with the absolute Dharma, which is free from the (illusion of) living beings; is free from the self for it is beyond an ego; from life for it is beyond birth and death and from the concept of a man which lacks continuity (thought seemingly continuous, like a torch whirled around); is always still for it is beyond (stirring) phenomena; is above form for it is causeless; is inexpressible for it is beyond word and speech; is inexplainable for it is beyond intellect; is formless like empty space; is beyond sophistry for it is immaterial; is egoless for it is beyond (the duality of) subject and object; is free from discrimination for it is beyond consciousness; is without compare for it is beyond all relativities; is beyond cause for it is causeless; is identical with Dharmata (or Dharma-nature), the underlying nature (of all things); is in line with the absolute for it is independent; dwells in the region of absolute reality, being above and beyond all dualities; is unmovable for it does not rely on the six objects of sense; neither comes nor goes for it does not stay anywhere; is in line with voidness, formlessness and inactivity; is beyond beauty and ugliness; neither increases nor decreases; is beyond creation and destruction; does not return to anywhere; is above the six sense organs of eye, ear, nose, tongue, body and mind; is neither up nor down; is eternal and immutable; and is beyond contemplation and practice. “Maudgalyayana, such being the characteristics of the Dharma, how can it be expounded?”

For expounding, it is beyond speech and indication, and listening to it is above hearing and grasping. This is like a conjurer expounding the Dharma to illusory men, and you should always bear all this in mind, when expounding the Dharma. You should be clear about the sharp or dull roots of your audience and have a good knowledge of this to avoid all sorts of hindrance. Before expounding the Dharma, you should use your great compassion (for all living beings) to extol Mahayana to them and think of repaying your own debt of gratitude to the Buddha by striving to preserve the three treasures (of Buddha, Dharma and Sangha) for ever.

“When Vimalakirti spoke, eight hundred upasakas set their minds on seeking supreme enlightenment (anuttara-samyak-sambodhi). I do not have the eloquence and I am, therefore, not fit to call on him to inquire after his health.”

MAHAKASYAPA:

The Buddha then said to Mahakasyapa: “ Go to Vimalakirti to enquire after his health on my behalf.”

Mahakasyapa said: “World Honoured One, I am not qualified to call on him to inquire after his health. The reason is that once when I went begging for food in a lane inhabited by poor people, Vimalakirti came and said: “Hey, Mahakasyapa, you are failing to make your kind and compassionate mind all-embracing by begging from the poor while staying away from the rich. Mahakasyapa, in your practice of impartiality, you should call on your donors in succession (regardless of whether they are poor or rich). You should beg for food without the (ulterior) idea of eating it. To wipe out the concept of rolling (food into a ball in the hand), you should take it by the hand (i.e. without the idea of how you take it). You should receive the food given without the idea of receiving anything. When entering a village, you should regard it as void like empty space. When seeing a form, you should remain indifferent to it. When you hear a voice, you should consider it (as meaningless as) an echo. When you smell an odor, take it for the wind (which has no smell). When you eat, refrain from discerning the taste. Regard all touch as if you were realizing wisdom (which is free from feelings and emotions). You should know that all things are illusory, having neither nature of their own nor that of something else, and that since fundamentally, they are not self-existent, they cannot now be the subject of annihilation. Mahakasyapa, if you can achieve all eight forms of liberation without keeping from the eight heterodox ways (of life), that is by identifying heterodoxy with orthodoxy (both as emanating from the same source), and if you can make an offering of your (own) food to all living beings as well as to all Buddhas and all members of the Sangha, then you can take the food. Such a way of eating is beyond the troubles (of the worldly man) and the absence of the troubles of Hinayana men); above the state of stillness (in which Hinayana men abstain from eating) and the absence of stillness (of Mahayana men who eat while in the state of serenity); and beyond both dwelling in the worldly state or in nirvana, while your donors reap neither great nor little merits, what they give being neither beneficial nor harmful. This is correct entry upon the Buddha path without relying on the small way of sravakas. Mahakasyapa, if you can so eat the food given you, your eating shall not be in vain.”

“World Honoured One, when I listened to his words which I had never heard before, I gave rise to profound reverence to all Bodhisattvas and thought, ‘His wisdom and power of speech being such, who will fail to develop a mind set on supreme enlightenment?’ Since then I have refrained from urging people to follow the practices of sravakas and pratyeka-buddhas. Hence, I am not qualified to call on him to inquire after his health.”

SUBHUTI:

The Buddha then said to Subhuti: “You call on Vimalakirti to enquire after his health on my behalf.”

Subhuti said: “World Honoured One, I am not qualified to call on him and enquire after his health. The reason is that once when I went to his house begging for food, he took my bowl and filled it with rice, saying: ‘Subhuti, if your mind set on eating is in the same state as when confronting all (other) things, and if this uniformity as regards all things equally applies to (the act of) eating, you can then beg for food and eat it. Subhuti, if without cutting off carnality, anger and stupidity you can keep from these (three) evils: if you do not wait for the death of your body to achieve the oneness of all things; if you do not wipe out stupidity and love in your quest of enlightenment and liberation; if you can look into (the underlying nature of) the five deadly sins to win liberation, with at the same time no idea of either bondage or freedom; if you give rise to neither the four noble truths nor their opposites; if you do not hold both the concept of winning and not winning the holy fruit; if you do not regard yourself as a worldly or unworldly man, as a saint or not as a saint; if you perfect all Dharmas while keeping away from the concept of Dharmas, then can you receive and eat the food. Subhuti, if you neither see the Buddha nor hear the Dharma; if the six heterodox teachers, Purana-kasyapa, Maskari-gosaliputra, Yanjaya-vairatiputra, Ajita-kesakambala, Kakuda-katyayana and Nirgrantha-jnatiputra are regarded impartially as your own teachers and if, when they induce leavers of home into heterodoxy, you also fall with the latter; then you can take away the food and eat it. If you are (unprejudiced about) falling into heresy and regard yourself as not reaching the other shore (of enlightenment); if you are unprejudiced about the eight sad conditions and regard yourself as not free from them; if you are unprejudiced about defilements and relinquish the concept of pure living; if when you realize samadhi in which there is absence of debate or disputation, all living beings also achieve it; if your donors of food are not regarded (with partiality) as (cultivating) the field of blessedness; if those making offerings to you are partially looked on as also falling into the three evil realms of existence; if you impartially regard demons as your companions without differentiating between them as well as between other forms of defilement; if you are discontented with all living beings, defame the Buddha, break the law (Dharma), do not attain the holy rank and fail to win liberation; then you can take away the food and eat it.

“World Honoured One, I was dumbfounded when I heard his words, which were beyond my reach, and to which I found no answer. Then I left the bowl of rice and intended to leave his house but Vimalakirti said: ‘Hey, Subhuti, take the bowl of rice without fear. Are you frightened when the Tathagata makes an illusory man ask you questions? I replied: ‘No.’ He then continued: ‘All things are illusory and you should not fear anything. Why? Because words and speech are illusory. So all wise men do not cling to words and speech, and this is why they fear nothing. Why? Because words and speech have no independent nature of their own and, when they are no more, you are liberated. This liberation will free you from all bondage.’

“When Vimalakirti expounded the Dharma two hundred sons of devas realized the Dharma eye. Hence I am not qualified to call on him to inquire after his health.”

PURUNA:

The Buddha then said to Purnamaitrayaniputra: “You call on Vimalakirti to enquire after his health on my behalf.”

Purnamaitrayaniputra said: “World Honoured One, I am not qualified to call on him and enquire after his health. This is because when I was once in a grove and was expunding the Dharma under a tree to a group of newly initiated bhiksus, Vimalakirti came and said: “Hey, Purnamaitraynaiputra, you should first enter the state of samadhi to examine the minds of your listeners before expounding the Dharma to them. Do not put rotten food in precious bowls. You should know their minds and do not take their precious crystal for (ordinary) glass. If you do not know their propensities, do not teach them Hinayana. They have no wounds, so do not hurt them. To those who want to tread the wide path, do not show narrow tracks. Do not enclose the great sea in the print of an ox’s foot; do not liken sunlight to the dim glow of a firefly. Purnamaitryaniputra, these bhiksus have long ago developed the Mahayana mind but they now forget all about it; how can you teach them Hinayana? Wisdom as taught by Hinayana is shallow; it is like a blind man who cannot discern the sharp from the dull roots of living beings.”

At that time, Vimalakirti entered the state of samadhi and caused the bhiksus to remember their former lives when they had met five hundred Buddhas and had then planted seeds of excellent virtues, which they had dedicated to their quest of supreme enlightenment; they instantly awakened to their past and recovered their fundamental minds. They at once bowed with their heads at the feet of Vimalakirti, who then expounded the Dharma to them; they resumed their quest of supreme enlightenment without backsliding.

I think that Sravakas, who do not know how to look into the roots of their listeners, should not expound the Dharma. Hence, I am not qualified to call on Vimalakirti to inquire after his health.

MAHAKATYAYANA:

The Buddha then said to Mahakatyayana: “You go to Vimalakirti to enquire after his health on my behalf.”

Mahakatyayana said: “World Honoured One, I am not qualified to call on him and inquire after his health. For once after the Buddha had expounded the essential aspects of the Dharma to a group of bhiksus, I followed Him to explain to them the meanings of impermanence, suffering, voidness, egolessness and nirvana. “Vimalakirti came and said: ‘Hey, Mahakatyayana, do not use your mortal mind to preach immortal reality. Mahakatyayana, all things are fundamentally above creation and destruction; this is what impermanence means. The five aggregates are perceived as void and not arising; this is what suffering means. All things are basically non-existent; this is what voidness means. Ego and its absence are not a duality; this is what egolessness means. All things basically are not what they seem to be, they cannot be subject to extinction now; this is what nirvana means.

After Vimalakirti had expounded the Dharma, the bhiksus present succeeded in liberating their minds. Hence, I am not qualified to call on him and inquire after his health.

ANIRUDDHA:

The Buddha then said to Aniruddha: “You call on Vimalakirti to inquire after his health on my behalf.”

Aniruddha said: “World Honoured One, I am not qualified to call on him and inquired after his health. For once when I was walking about while meditating to prevent sleepiness, a Brahma called, ‘The Gloriously Pure’, together with an entourage of ten thousand devas sent off rays of light, came to my place, bowed their heads to salute me and asked: ‘How far does your deva eye see?’ I replied: ‘Virtuous one, I see the land of Sakyamuni Buddha in the great chiliocosm like an amala fruit held in my hand.’ Vimalakirti (suddenly) came and said: ‘Hey, Aniruddha, when your deva eye sees, does it see form or formlessness? If it sees form, you are no better than those heretics who have won five supernatural powers. If you see formlessness, your deva eye is non-active (wu wei) and should be unseeing.’ “World Honoured One, I kept silent.”

And the devas praised Vimalakirti for what they had not heard before, They then paid reverence and asked him: ‘Is there anyone in this world who has realized the real deva eye?”

Vimalakirti replied: “There is the Buddha who has realized the real deva eye; He is always in the state of samadhi and sees all Buddha lands without (giving rise to) the duality (of subjective eye and objective form).”

At that time, Brahma and five hundred of his relatives developed the anuttara-samyak-sambodhi mind; they bowed their heads at Vimalakirti’s feet and suddenly disappeared. This is why I am not qualified to call on him to inquire after his health.”

UPALI:

The Buddha then said to Upali: “You call on Vimalakirti to inquire after his health on my behalf.”

Upali said: “World Honoured One, I am not qualified to call on Vimalakirti to inquire after his health. For once, two bhiksus broke the prohibitions, and being shameful of their sins, they dared not call on the Buddha. They came to ask me: ‘Upali, we have broken the commandments and are ashamed of our sins, so we dare not ask the Buddha about this and come to you. Please teach us the rules of repentance so as to wipe out our sins.’ I then taught them the rules of repentance.

At that time, Vimalakirti came and said: ‘Hey, Upali, do not aggravate their sins which you should wipe out at once without further disturbing their minds. Why? Because the nature of sin is neither within nor without, nor in between. As the Buddha has said, living beings are impure because their mind are impure; if their minds are pure, they are all pure. And, mind also is neither within nor without nor in between. Their minds being such, so, are their sins. Likewise all things do not go beyond (their ) suchness. Upali, when your mind is liberated, is there any remaining impurity?’ I replied: ‘There will be no more.’ He said: ‘Likewise, the minds of all living beings are free from impurities. Upali, false thoughts are impure and the absence of false thoughts is purity. Inverted (ideas) are impure and the absence of inverted (ideas) is purity. Clinging to ego is impure and non-clinging to ego is purity. Upali, all phenomena rise and fall without staying (for an instant) like an illusion and lightning. All phenomena do not wait for one another and do not stay for the time of a thought. They all derive from false views and are like a dream and a flame, the moon in water, and an image in a mirror for they are born from wrong thinking. He who understands this is called a keeper of the rules of discipline and he who knows it is called a skillful interpreter (of the precepts).’

At that time, the two bhiksus declared: ‘What a supreme wisdom which is beyond the reach of Upali who cannot expound the highest principle of discipline and morality?’

I said: ‘Since I left the Buddha I have not met a sravaka or a Bodhisattva who can surpass his rhetoric, for his great wisdom and perfect enlightenment have reached such a high degree.’

Thereupon, the two bhiksus got rid of their doubts and repentance, set their mind on the quest of supreme enlightenment and took the vow to make all living beings acquire the same power of speech. Hence, I am not qualified to call on Vimalakirti and inquire after his health.

RAHULA:

The Buddha then said to Rahula: “You go to Vimalakirti to inquire after his health on my behalf.”

Rahula said: “World Honoured One, I am not qualified to call on him and inquire after his health. For once the sons of the elders at Vaisali came to my place and bowed to salute me, saying: ‘Rahula, you are the Buddha’s son and left the throne to search for the truth; what advantage derives from leaving home? I then spoke of the advantage of earning merits that so derive. Vimalakirti came and said: “Hey, Rahula, you should not speak of the advantage of earning merits that derive from leaving home. Why? Because home-leaving bestows neither advantage nor good merits. Only when speaking of the worldly (way of life) can you talk about advantage and merits. For home-leaving is above the worldly, and the transcendental is beyond advantage and merits. Rahula, home-leaving is beyond thisness, thatness and in between; is above the sixty-two wrong views, and abides in (the state of) nirvana. It is praised by all wise men and practiced by all saints. It overcomes all demons; liberates from the five realms of existence; purifies the five kinds of eyes; helps realize the five spiritual powers and sets up the five spiritual faculties; releases from earthly grievances; keeps from varied evils (derived from a mixed mind); frees from the unreality of names and terms; gets out of the mud (of defilement); relieves from all bondages, wipes out the duality of subject and object and all responsiveness and disturbances; it gives inner joy; protects all living beings; dwells in serenity and guards against all wrongs. If all this can be achieved, this is true home-leaving.’

Vimalakirti then said to the sons of the elders: ‘During this period of correct Dharma, you should leave home to join the Sangha. Why? Because it is very difficult to have the good fortune of living in the Buddha-age.’

The sons of the elders replied: ‘Venerable Upasaka, we have heard the Buddha said that one cannot leave home without the consent of one’s parents.’

Vimalakirti said: ‘Yes, it is so, but you will really leave home the moment you develop a mind set on the quest of supreme enlightenment (anuttara-samyak-sambodhi), which completes your home-leaving.’

At that time, all the thirty-two sons of the elders developed the anuttara-samyak-sambodhi mind. This is why I am not qualified to call on Vimalakirti and inquire after his health.”

ANANDA:

The Buddha then said to Ananda: “You call on Vimalakirti and inquire after his health on my behalf.”

Ananda replied: “World Honoured One, I am not qualified to call on him to inquire after his health. This is because once when the World Honoured One had a slight indisposition and needed some cow milk, I took a bowl and went to a Brahmin family where I stood at the door. Vimalakirti came and asked me: ‘Why are you out so early holding a bowl in your hand?”

I replied: ‘Venerable Upasaka, the World Honoured One is slightly indisposed and wants some cow milk; this is why I have come here.’

Vimalakirti said: ‘Stop, Ananda, stop speaking these words. The Tathahata’s body is as strong as a diamond for He has cut off all evils and has achieved all good. What kind of indisposition and trouble does He still have? Ananda, do not slander the Tathagata and do not let other people hear such coarse language. Do not let the god (devas) as well as the Bodhisattvas of other pure lands hear about it. Ananda, world ruler (cakravarti) who has accumulated only a few small merits is already free from all ailments; how much more so is the Tathagata who has earned countless merits and has achieved all moral excellences? Go away, Ananda, do not cover us all with shame. If the Brahmins heard you they would say: “How can this man be a saviour if he cannot cure his own illness; how can he pretend to heal the sick?” Get away unnoticed and quickly and do not let others hear what you have said. Ananda, you should know that the body of the Tathagata is the Dharmakaya and does not come from (the illusion of) thought and desire. The Buddha is the World Honoured One (Bhagavat); His body is above and beyond the three realms (of desire, form and beyond form) and is outside the stream of transmigratory suffering. The Buddha body is transcendental (we wei) and is beyond destiny. How then can such a body be ill?’

World Honoured One, his word covered me with shame and I asked myself if I had not wrongly understood the Buddha’s order. At that time, a voice was heard in the air above, saying: ‘Ananda, the Upasaka is right, but since the Buddha appears in the five kasaya (or periods of turbidity on earth), He uses this (expedient) method (upaya) to liberate living beings. Ananda, go and beg for the cow milk without shame.’

World Honoured One, Vimalakirti’s wisdom and power of speech being such, I am really not qualified to call on him to inquire after his health.”

Thus each of the five hundred chief disciples related his encounter with Vimalakirti and declined to call on him to inquire after his health.

CHAPTER FOUR

THE BODHISATTVAS

MAITREYA:

The Buddha then said to Maitreya Bodhisattva: “You go to Vimalakirti to inquire after his health on my behalf.”

Maitreya replied: “World Honoured One, I am not qualified to call on him and inquire after his health. The reason is that once when I was expounding to the deva-king and his retinue in the Tusita heaven the never-receding stage (of Bodhisattva development into Buddhahood) Vimalakirti came and said to me: ‘Maitreya, when the World Honoured One predicted your future attainment of supreme enlightenment (anuttara-sayak-sambodhi) in one lifetime, tell me in which life, whether in the past, future or present, did or will you receive His prophecy? If it was in your past life, that has gone; if it will be in your future life, that has not yet come; and if it is in your present life, that does not stay. As the Buddha once said: ‘O bhiksus, you are born, are aging and are dying simultaneously at this very moment’; if you received His prophecy in a lifeless (state), the latter is prediction (of your future Buddhahood) nor realization of supreme enlightenment. How then did you receive the prediction of your attainment of Buddhahood in one lifetime? Or did you receive it in the absolute state (thatness or tathata) of either birth or death? If you receive it in the absolute state of birth, this absolute state is uncreated. If you receive it in the absolute state of death, this absolute state does not die. For (the underlying nature of) all living beings and of all things is absolute; all saints and sages are in this absolute state, and so, also are you, Maitreya. So, if you, Maitreya, received the Buddhahood, all living beings (who are absolute by nature) should also receive it. Why? Because that which is absolute is non-dual and is beyond differentiation. If you, Maitreya, realize supreme enlightenment, so should all living beings. Why? Because they are the manifestation of bodhi (enlightenment). If you, Maitreya, win nirvana, they should also realize it. Why? Because all Buddhas know that every living being is basically in the condition of extinction of existence and suffering which is nirvana, in which there can be no further extinction of existence. Therefore, Maitreya, do not mislead the devas because there is neither development of supreme bodhi-mind nor its backsliding. Maitreya, you should instead urge them to keep from discriminating views about bodhi (enlightenment). Why? Because bodhi can be won by neither body nor mind. For bodhi is the state of calmness and extinction of passion (i.e. nirvana) because it wipes out all forms. Bodhi is unseeing, for it keeps from all causes. Bodhi is non-discrimination, for it stops memorizing and thinking. Bodhi cuts off ideation, for it is free from all views. Bodhi forsakes inversion, for it prevents perverse thoughts. Bodhi puts an end to desire, for it keeps from longing. Bodhi is unresponsive, for it wipes out all clinging. Bodhi complies (with self-nature), for it is in line with the state of suchness. Bodhi dwells (in this suchness), for it abides in (changeless) Dharma-nature (or Dharmata, the underlying nature of all things.) Bodhi reaches this suchness, for it attains the region of reality. Bodhi is non-dual, for it keeps from (both) intellect and its objects. Bodhi is impartial, for it is equal to boundless space. Bodhi is the non-active (we wei) state, for it is above the conditions of birth, existence and death. Bodhi is true knowledge, for it discerns the mental activities of all living beings. Bodhi does not unite, for it is free from all confrontation. Bodhi disentangles, for it breaks contact with habitual troubles (klesa). Bodhi is that of which the position cannot be determined, for it is beyond form and shape, and is that which cannot be called by name for all names (have no independent nature and so) are void. Bodhi is like the mindlessness of an illusory man, for it neither accepts nor rejects anything. Bodhi is beyond disturbance, for it is always serene by itself. Bodhi is real stillness, because of its pure and clean nature. Bodhi is non-acceptance, for it keeps from causal attachments. Bodhi is non-differentiating, because of its impartiality towards all. Bodhi is without compare, for it is indescribable. Bodhi is profound and subtle, for although unknowing, it knows all.’

World Honoured One, when Vimalakirti so expounded the Dharma, two hundred sons of devas realized the patient endurance of the uncreate (anutpattika-dharma-ksanti). This is why I am not qualified to call on him and inquire after his health.”

GLORIOUS LIGHT:

The Buddha then said to the Bodhisattva Glorious Light: “You go to Vimalakirti to inquire after his health on my behalf.”

Glorious Light replied: “World Honoured One, I am not qualified to call on him to inquire after his health. The reason is that once while I was leaving Vaisali, I met Vimalakirti who was entering it. I saluted and asked him ‘Where does the Venerable Upasaka come form?

He replied: ‘From a bodhimandala (a holy site).’

I asked him: ‘Where is this bodhimandala?’

He replied: ‘The straightforward mind is the bodhimandala, for it is free from falsehood. The initiated mind is the bodhimandala, for it can keep discipline. The profound mind is the bodhimandala, for it accumulates merits. The enlightened mind is the bodhimandala, for it is infallible. Charity (dana) is the bodhimandala, for it does not expect reward. Discipline (sila) is the bodhimandala, for it fulfills all vows. Patience (ksanti) is the bodhimandala for it has access to the minds of all living beings. Zeal (virya) is the bodhimandala, for it is free from being remiss. Serenity (dhyana) is the bodhimandala, because of its harmonious mind. Wisdom (prajna) is the bodhimandala, for it discerns all things. Kindness (maitri) is the bodhimandala, for it treats all living beings on an equal footing. Compassion (karuna) is the bodhimandala, because of its great forbearance. Joy (mudita) is the bodhimandala, for it is pleasant. Indifference (upeksa) is the bodhimandala, for it wipes out both love and hate. Transcendental efficiency is the bodhimandala, for it perfects all the six supernatural powers (sadabhijna). Liberation is the bodhimandala, for it turns its back to all phenomenal conditions. Expedient devices (upaya) are the bodhimandala, for they teach and convert living beings. The four winning actions of a Bodhisattva are the bodhimandala, for they benefit all living beings. Wide knowledge through hearing the Dharma is the bodhimandala, for its practice leads to enlightenment. Control of the mind is the Bodhimandala, because of its correct perception of all things. The thirty-seven contributory stages to enlightenment are the bodhimandala, for they keep from all worldly activities. The four noble truths are the bodhimandala, because they do not deceive. The twelve links in the chain of existence are the bodhimandala, because of their underlying nature which is infinite. Troubles (klesa) are the bodhimandala, for their underlying nature is reality. Living beings are the bodhimandala, because they are (basically) egoless. All things are the bodhimandala, for they are empty. The defeat of demons is the bodhimandala, for it is imperturbable. The three realms (of desire, form and beyond form) are the bodhimandala, for fundamentally they lead to no real destination. The lion’s roar is the bodhimandala, because of its fearlessness. The ten powers (dasabla), the four kinds of fearlessness and the eighteen unsurpassed characteristics of the Buddha are the bodhimandala, for they are without fault. The three insights are the bodhimandala, for they are free from all remaining hindrances. The knowledge of all things in the time of a thought is the bodhimandala, for it brings omniscience (sarvajna) to perfection. Thus, son of good family, a Bodhisattva should convert living beings according to the various modes of perfection (paramitas) and all his acts, including the raising or lowering of a foot, should be interpreted as coming from the seat of learning (bodhimandala); he should thus stay within the Buddha Dharma.’

While Vimalakirti was thus expounding the Dharma, five hundred devas developed their minds set on supreme enlightenment. This is why I am not qualified to call on him to inquire after his health.”

BODHISATTVA RULER OF THE WORLD:

The Buddha then said to the Bodhisattva Ruler of the World: “You call on Vimalakirti to inquire after his health on my behalf.”

Ruler of the World replied: “World Honoured One, I am not qualified to call on him and inquire after his health. I still remember that once as I was staying in a vihara, a demon like Indra appeared followed by twelve thousand goddesses (devakanya) playing music and singing songs. After bowing their heads at my feet they brought their palms together and stood at my side. I mistook the demon for Sakra and said to him: ‘Welcome, Sakra, although you have won merits, you should guard against passion (arising from music, song and sex). You should look into the five desires (for the objects of the five senses) in your practice of morality. You should look into the impermanence of body, life and wealth in your quest of indestructible Dharma (i.e. boundless body, endless life and inexhaustible spiritual wealth.).’

He said: ‘Bodhisattva, please take these twelve thousand goddesses who will serve you.’ I replied: ’Sakra, please do not make to a monk this unclean offering which does not suit me.’ “Even before I had finished speaking, Vimalakirti came and said: ‘He is not Sakra; he is a demon who comes to disturb you.’ He then said to the demon: ‘You can give me these girls and I will keep them.’

The demon was frightened, and being afraid that Vimalakirti might give him trouble, he tried to make himself invisible but failed, and in spite of his use of supernatural powers, he could not go away. Suddenly a voice was heard in the air, saying: ‘Demon, give him the girls and then you can go.’ Being scared, he gave the girls.’

At that time, Vimalakirti said to them: “The demon has given you to me. You can now develop a mind set on the quest of supreme enlightenment.” Vimalakirti then expounded the Dharma to them urging them to seek the truth. He declared: ‘You have now set your minds on the quest for the truth and can experience joy in the Dharma instead of in the five worldly pleasures (arising from the objects of the five senses).’ “They asked him: ‘What is this joy in the Dharma?’

“He replied: ‘Joy in having faith in the Buddha; joy in listening to the Dharma; joy in making offerings to the Sangha; and joy in forsaking the five worldly pleasures; joy in finding out that the five aggregates are like deadly enemies; that the four elements (that make the body) are like poisonous snakes; and that the sense organs and their objects are empty like space; joy in following and upholding the truth; joy in being beneficial to living beings; joy in revering and making offerings to your masters; joy in spreading the practice of charity (dana); joy in firmly keeping the rules of discipline (sila); joy in forbearance (ksanti); joy in unflinching zeal (virya) to sow all excellent roots; joy in unperturbed serenity (dhyana); joy in wiping out all defilement that screens clear wisdom (prajna); joy in expanding the enlightened (bodhi) mind; joy in overcoming all demons; joy in eradicating all troubles (klesa); joy in purifying the Buddha land; joy in winning merits from excellent physical marks; joy in embellishing the bodhimandala (the holy site); joy in fearlessness to hear (and understand ) the profound Dharma; joy in the three perfect doors to nirvana (i.e. voidness, formlessness and inactivity) as contrasted with their incomplete counterparts (which still cling to the notion of objective realization); joy of being with those studying the same Dharma and joy in the freedom from hindrance when amongst those who do not study it; joy to guide and convert evil men and to be with men of good counsel; joy in thestat of purity and cleanness; joy in the practice of countless conditions contributory to enlightenment. All this is the Bodhisattva joy in the Dharma.’

At that time, the demon said to the girls: ‘I want you all to return with me to our palace.’

The girls replied: ‘While we are here with the Venerable Upasaka, we delight in the joy of the Dharma; we no longer want the five kinds of worldly pleasures.’

The demon then said to Vimalakirti: ‘Will the Upasaka give away all these girls, as he who gives away everything to others is a Bodhisattva?’

Vimalakirti said: ‘I now give up all of them and you can take them away so that all living beings can fulfill their vows to realize the Dharma.’

The girls then asked Vimalakirti: ‘What should we do while staying at the demon’s palace?’

Vimalakirti replied: ‘Sisters, there is a Dharma called the Inexhaustible Lamp, which you should study and practice. For instance, a lamp can (be used to) light up hundreds and thousands of other lamps; darkness will thus be bright and this brightness will be inexhaustible. So, sisters, a Bodhisattva should guide and convert hundreds and thousands of living beings so that they all develop the mind set on supreme enlightenment; thus his deep thought (of enlightening others) is, likewise, inexhaustible. This teaching of the Dharma will then increase in all excellent Dharmas; this is called the Inexhaustible Lamp. Although you will be staying at the demon’s palace you should use this Inexhaustible Lamp to guide countless sons and daughters of devas to develop their minds set on supreme enlightenment, in order to repay your debt of gratitude to the Buddha, and also for the benefit of all living beings.’

The devas’ daughters bowed their heads at Vimalakirti’s feet and followed the demon to return to his palace and all of a sudden they vanished.”

World Honoured One, since Vimalakirti possesses such supernatural power, wisdom and eloquence, I am not qualified to call on him to inquire after his health.”

EXCELLENT VIRTUE:

The Buddha then said to a son of an elder called Excellent Virtue: “You call on Vimalakirti to inquire his health on my behalf.”

Excellent Virtue said: “World Honoured One, I am not qualified to call on him to inquire after his health. The reason is that once I held a ceremonial meeting at my father’s house to make offerings to the gods and also to monks, brahmins, poor people, outcastes and beggars. When the meeting ended seven days later, Vimalakirti came and said to me: ‘O son of the elder, an offering meeting should not be held in the way you did; it should bestow the Dharma upon others, for what is the use of giving alms away?’

I asked: ‘Venerable Upasaka, what do you mean by bestowal of Dharma?’

He replied: ‘The bestowal of Dharma is (beyond the element of time, having) neither start nor finish and each offering should benefit all living beings at the same time. This is a bestowal of Dharma.’

I asked: ‘What does this mean?’

He replied: ‘This means that bodhi springs from kindness (maitri) toward living beings; the salvation of living beings springs from compassion (karuna); the upholding of right Dharma from joy (mudita); wisdom from indifference (upeksa); the overcoming of greed from charity–perfection (dana-parmita); ceasing to break the precepts from discipline-perfection (sila-paramita); egolessness from patience-perfection (ksanti-paramita); relinquishment of body and mind from zeal-perfection (virya-paramita); realization of enlightenment from serenity-perfection (dhyana-paramita); realization of all-knowledge (sarvajna) from wisdom–perfection (prajna-paramita); the teaching and converting of living beings spring from the void; non-rejection of worldly activities springs from formlessness; appearance in the world springs from inactivity; sustaining the right Dharma from the power of expedient devices (upaya); the liberation of living beings from the four winning virtues; respect for and service to others from the determination to wipe out arrogance; the relinquishment of body, life and wealth from the three indestructibles; the six thoughts to dwell upon from concentration on the Dharma; the six points of reverent harmony in a monastery form the straightforward mind; right deeds from pure livelihood; joy in the pure mind from nearness to saints and sages; non-rising of hate for bad people from the effective control of mind; retiring from the world from the profound mind; practice in accordance with the preaching from the wide knowledge gained from hearing (about the Dharma); absence of disputation from a leisurely life; the quest of Buddha wisdom from meditation; the freeing of living beings from bondage from actual practice; the earning of all excellent physical marks to embellish Buddha lands from the karma of mortal excellence; the knowledge of the minds of all living beings and the relevant expounding of Dharma to them, from the karma of good knowledge; the understanding of all things commensurate with neither acceptance nor rejection of them to realize their oneness, from the karma of wisdom; the eradication of all troubles (klesa), hindrances and evils from all excellent karmas; the realization of all wisdom and good virtue from the contributory conditions leading to enlightenment. All this, son of good family, pertains to the bestowal of Dharma. A Bodhisattva holding this meeting that bestows the Dharma, is a great almsgiver (danapati); he is also a field of blessings for all worlds.’

World Honoured One, as Vimalakirti was expounding the Dharma, two hundred Brahmins who listened to it, set their minds on the quest of supreme enlightenment.

I myself realized purity and cleanliness of mind, which I had never experienced before. I then bowed my head at his feet and took out my priceless necklace of precious stones, which I offered to him but he refused it. I then said: ‘Venerable Upasaka, please accept my present and do what you like with it.’ He took my necklace and divided it in two, offering half to the poorest beggar in the assembly and the other half to the ‘Invincible Tathagata’, whose radiant land was then visible to all those present, who saw the half-necklace transformed into a precious tower in all its majesty on four pillars which did not shield one another.

After this supernatural transformation, Vimalakirti said: ‘He who gives alms to the poorest beggar with an impartial mind performs an act which does not differ from the field of blessings of the Tathagata, for it derives from great compassion with no expectation of reward. This is called the complete bestowal of Dharma.’

After witnessing Vimalakirti’s supernatural power, the poorest beggar who had also listened to his expounding of the Dharma developed a mind set on supreme enlightenment. Hence, I am not qualified to call on Vimalakirti to inquire after his health.”

Thus, each of the Bodhisattvas present related his encounter with Vimalakirti and declined to call on him to inquire after his health.

CHAPTER FIVE

MANJUSRI’S CALL ON VIMALAKIRTI

The Buddha then said to Manjusri: “You call on Vimalakirti to inquire after his health.”

Manjusri said: “World Honoured One, he is a man of superior wisdom and it is not easy to match him (in eloquence). For he has reached reality, and is a skillful teacher of the essential aspects of the Dharma. His power of speech is unhindered and his wisdom is boundless. He is well versed in all matters pertaining to Bodhisattva development, for he has entered the mysterious treasure of all Buddhas. He has overcome all demons, has achieved all transcendental powers and has realized wisdom by ingenious devices (upaya). Nevertheless, I will obey the holy command and will call on him to inquire after his health.”

The Bodhisattvas, the chief disciples of the Buddha and the rulers of the four heavens who were present, thought to themselves: “As the two Mahasattvas will be meeting, they will certainly discuss the profound Dharma.” So, eight thousand Bodhisattvas, five hundred sravakas and hundreds and thousands of devas wanted to follow Manjusri.

So Manjusri, reverently surrounded by the Bodhisattvas, the Buddha’s chief disciples and the devas, made for Vaisali town.

Vimalakirti, who knew in advance that Manjusri and his followers would come, used his transcendental powers to empty his house of all attendants and furniture except a sick bed.

When entering the house, Manjusri saw only Vimalakirti lying on sick bed and was greeted by the upasaka.

Who said: “Welcome, Manjusri, you come with no idea of coming and you see with no idea of seeing.”

Manjusri replied: “It is so, Venerable Upasaka, coming should not be further tied to (the idea of) coming, and going should not be further linked with (the concept of) going. Why? Because there is neither whence to come nor whither to go, and that which is visible cannot further be (an object of) seeing. Now, let us put all this aside. Venerable Upasaka, is your illness bearable? Will it get worse with the wrong treatment? The World Honoured One sends me to inquire after your health, and is anxious to have good news of you. Venerable Upasaka, where does your illness come from; how long since it arose, and how will it come to an end?”

Vimalakirti replied: “Stupidity leads to love, which is the origin of my illness. Because all living beings are subject to illness, I am ill as well. When all living beings are no longer ill, my illness will come to an end. Why? A Bodhisattva, because of (his vow to save) living beings, enters the realm of birth and death which is subject to illness; if they are all cured, the Bodhisattva will no longer be ill. For instance, when the only son of an elder falls ill, so do his parents, and when he recovers his health, so do they. Likewise, a Bodhisattva loves all living beings as if they were his sons; so when they fall ill, the Bodhisattva is also ill, and when they recover, he is no longer ill.”

Manjusri asked: “What is the cause of a Bodhisattva’s illness?”

Vimalakirti replied: “A Bodhisattva’s illness comes from (his) great compassion.”

Manjusri asked: “Why is the Venerable Upasaka’s house empty and without servants?”

Vimalakirti replied: “All Buddha lands are also void.”

Manjusri asked: “What is the Buddha land void of?”

Vimalakirti replied: “It is void of voidness.”

Manjusri asked: “Why should voidness be void?”

Vimalakirti replied: “Voidness is void in the absence of discrimination.”

Manjusri asked: “Can voidness be subject to discrimination?”

Vimalakirti replied: “All discrimination is also void.”

Manjusri asked: “Where can voidness be sought?”

Vimalakirti replied: “It should be sought in the sixty-two false views.”

Manjusri asked: “Where should the sixty-two false views be sought?”

Vimalakirti replied: “They should be sought in the liberation of all Buddhas.”

Manjusri asked: “Where should the liberation of all Buddhas be sought?”

Vimalakirti replied: “It should be sought in the minds of all living beings.”

He continued: “The virtuous one has also asked why I have no servants; well, all demons and heretics are my servants. Why? Because demons like (the state of) birth and death which the Bodhisattva does not reject, whereas heretics delight in false views in the midst of which the Bodhisattva remains unmoved.”

Manjusri asked: “What form does the Venerable Upasaka’s illness take?”

Vimalakirti replied: “My illness is formless and invisible.”

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.”

Manjusri asked: “Of the four elements, earth, water, fire and air, which one is ill?”

Vimalakirti replied: “It is not an illness of the element of earth but it is not beyond it; it is the same with the other elements of water, fire and air. Since the illnesses of all living beings originate from the four elements which cause them to suffer, I am ill too.”

Manjusri then asked: “What should a Bodhisattva say when comforting another Bodhisattva who falls ill?”

Vimalakirti replied: “He should speak of the impermanence of the body but never of the abhorrence and relinquishment of the body. He should speak of the suffering body but never of the joy in nirvana. He should speak of egolessness in the body while teaching and guiding all living beings (in spite of the fact that they are fundamentally non-existent in the absolute state). He should speak of the voidness of the body but should never cling to the ultimate nirvana. He should speak of repentance of past sins but should avoid slipping into the past. Because of his own illness he should take pity on all those who are sick. Knowing that he has suffered during countless past aeons, he should think of the welfare of all living beings. He should think of his past practice of good virtues to uphold (his determination for) right livelihood. Instead of worrying about troubles (klesa) he should give rise to zeal and devotion (in his practice of the Dharma). He should act like a king physician to cure others’ illnesses. Thus, a Bodhisattva should comfort another sick Bodhisattva to make him happy.”

Manjusri asked: “How does a sick Bodhisattva control his mind?”

Vimalakirti replied:

“A sick Bodhisattva should think thus: ‘My illness comes from inverted thoughts and troubles (klesa) during my previous lives but it has no real nature of its own. Therefore, who is suffering from it? Why is it so? Because when the four elements unite to form a body, the former arewithout owner and the latter is without ego. Moreover, my illness comes from my clinging to an ego; hence, I should wipe out this clinging.’

Now that he knows the source of his illness, he should forsake the concept of an ego and a living being. He should think of things (dharma) thus: ‘A body is created by the union of all sorts of dharmas (elements) which alone rise and all, without knowing one another and without announcing their rise and fall.’ In order to wipe out the concept of things (dharmas), a sick Bodhisattva should think thus: ‘This notion of dharma is also an inversion, which is my great calamity. So I should keep from it.’ What is to be kept from? From both subject and object. What does this keeping from subject and object mean? It means keeping from dualities. What does this keeping from dualities mean? It means not thinking of inner and outer dharmas (i.e. contraries) by the practice of impartiality. What is impartiality? It means equality (of all contraries e.g.) ego and nirvana. Why is it so? Because both ego and nirvana are void. Why are both void? Because they exist only by names which have no independent nature of their own. “When you achieve this equality you are free from all illnesses but there remains the conception of voidness which also is an illusion and should be wiped out as well.’

A sick Bodhisattva should free himself from the conception of sensation (vedana) when experiencing any one of its three states (which are painful, pleasurable and neither painful nor pleasurable feeling). Before his full development into Buddhahood (that is before delivering all living beings in his own mind), he should not wipe out vedana for his own benefit with a view to attaining nirvana for himself only. Knowing that the body is subject to suffering he should think of living beings in the lower realms of existence and give rise to compassion (for them). Since he has succeeded in controlling his false views he should guide all living beings to bring theirs under control as well. He should uproot theirs (inherent) illnesses without (trying to) wipe out non-existence dharmas (externals for sense data). For he should teach them how to cut off the origin of illness. What is the origin of illness? It is their clinging which causes their illness What are the objects of their clinging? They are the three realms (of desire, form and beyond form). By what means should they cut off their clinging? By means (of the doctrine that) nothing whatsoever can be found, and (that) if nothing can be found there will be no clinging. What is meant by ‘nothing can be found’? It means (that) apart from dual views (there is nothing else that can be had). What are dual views? They are inner and outer views beyond which there is nothing.

Manjusri, this is how a sick Bodhissattva should control his mind. Top wipe out suffering from old age, illness and death is the Bodhisattva’s bodhi (enlightened practice). If he fails to do so, his practice lacks wisdom and is ineffective. For instance, a Bodhisattva is (called) courageous if he overcomes hatred; if in addition he wipes out (the concept of) old age, illness and death, he is a true Bodhisattva.

A sick Bodhisattva should again reflect: since my illness is neither real nor existing, the illnesses of all living beings are also unreal and non-existent. But while so thinking if he develops a great compassion derived from his love for living beings and from his attachment to this false view, he should (immediately) keep from these feelings. Why is it so? Because a Bodhisattva should wipe out all external causes of troubles (klesa) while developing great compassion. For (this) love and (these) wrong views result from hate of birth and death. If he can keep from this love and these wrong views, he will be free from hatred, and wherever he may be reborn he will not be hindered by love and wrong views. His next life will be free from obstructions and he will be able to expound the Dharma to all living beings and free them from bondage. As the Buddha has said, there is no such thing as untying others when one is still held in bondage for it is possible to untie others only after one is free from bonds.

Therefore, a Bodhisattva should not tie himself up (with wrong views). What is tying and what is untying? Clinging to serenity (dhyana) is a Bodhisattva’s bondage, but his expedient rebirth (for the salvation of others) is freedom from bondage. Further, he is held in bondage by wisdom which lacks expedient methods (upaya), but is liberated by wisdom supported by expedient device; he is (also) held in bondage by expedient methods which are not upheld by wisdom but is liberated by expedient methods backed by wisdom.

What is bondage by wisdom unsupported by expedient methods? It is bondage caused by the Bodhisattva’s desire to embellish the Buddha land (with merits) in order to bring living beings to perfection while practicing for his self-control (the three gates to nirvana, namely,) voidness, formlessness and inactivity. This is called bondage by wisdom unsupported by expedient methods (upaya).

What is liberation by wisdom backed by expedient methods? It is liberation achieved in the absence of desire to embellish the Buddha land (with merits) in order to bring living beings to perfection, while practicing unremittingly for his self-control (the three gates to nirvana, namely) voidness, formlessness and inactivity. This is called liberation by wisdom supported by expedient methods (upaya).

What is bondage by expedient methods unsupported by wisdom? It is bondage caused by a Bodhisattva’s lack of determination to keep from desire, anger, perverse views and other troubles (klesa) while planting all wisdom roots. This is called bondage by expedient methods, which lack wisdom.

What is liberation by expedient methods sustained by wisdom? It is liberation won by a Bodhisattva who keeps from desire, anger, perverse views and other troubles (klesa) while planting all virtuous roots which he dedicates to his realization of supreme enlightenment. This is called liberation by expedient methods sustained by wisdom.

Manjusri, a sick Bodhisattva should look into all things in this way. He should further meditate on his body, which is impermanent, is subject to suffering and is non-existent and egoless; this is called wisdom. Although his body is sick, he remains in (the realm of) birth and death for the benefit of all (living beings) without complaint; this is called expedient method (upaya).

Manjusri! He should further meditate on the body, which is inseparable from illness and on illness, which is inherent in the body, because sickness and the body are neither new nor old; this is called wisdom. The body, though ill, is not to be annihilated; this is the expedient method (for remaining in the world to work for salvation).

Manjusri, a sick Bodhisattva should thus control his mind while dwelling in neither the (state of) controlled mind nor its opposite, that of uncontrolled mind. For if he dwells in (the state of) uncontrolled mind, this is stupidity and if he dwells in (that of) controlled mind, this is the sravaka stage. Hence, a Bodhisattva should not dwell in either and so keep from both; this is the practice of the Bodhisattva stage. When staying in the realm of birth and death he keeps from its impurity, and when dwelling in nirvana, he keeps from (its condition of) extinction of reincarnation and escape from suffering; this is the practice of the Bodhisattva stage. That which is neither worldly nor saintly is Bodhisattva development (into Buddhahood). That which is neither impure nor pure is Bodhisattva practice. Although he is beyond the demonic state, he appears (in the world) to overcome demons; this is Bodhisattva conduct. In his quest of all knowledge (sarvajna) he does not seek it at an inappropriate moment; this is Bodhisattva conduct. Although he looks into the uncreated he does not achieve Buddhahood; this is Bodhisattva conduct. Although he looks into nidana (or the twelve links in the chain of existence), he enters all states of perverse views (to save living beings); this is Bodhisattva conduct. Although he helps all living beings he does not give rise to clinging; this is Bodhisattva conduct. Although he keeps from the phenomenal he does not lean on the voidness of body and mind; this is Bodhisattva conduct. Although he passes through the three worlds (of desire, form and beyond form), he does not injure the Dharmata; this is the Bodhisattva conduct. Although he realizes the voidness (of thing) he sows the seeds of all merits; this is Bodhisattva conduct. Although he dwells in formlessness, he continues delivering living beings; this is Bodhisattva conduct. Although he refrains from (creative) activities he appears in his physical body; this is Bodhisattva conduct. Although he keeps (all thoughts) from rising he performs all good deeds; this is Bodhisattva conduct. Although he practices the six perfections (paramitas), he knows all the mental states of living beings; this is Bodhisattva conduct. Although he possesses the six supernatural powers, he refrains from putting an end to all worldy streams; this is Bodhisattva conduct. Although he practices the four infinite states of mind, he does not wish to be reborn in the Brahma heavens, this is the Bodhisattva conduct. Although he practices meditation, serenity (dhyana), liberation and samadhi, he does not avail himself of these to be reborn in dhyana heavens; this is Bodhisattva conduct. Although he practices the four states of mindfulness, he does not keep for ever from the karma of body and mind; this is Bodhisattva conduct. Although he practices the four right efforts, he persists in physical and mental zeal and devotion; this is Bodhisattva conduct. Although he practices the four Hinayana steps to supernatural powers, he will continue doing so until he achieves all Mahayana supernatural powers; this is Bodhisattva conduct. Although he practices the five spiritual faculties of the sravaka stage, he discerns the sharp and dull potential of living beings; this is Bodhisattva conduct. Although he practices the five powers of the sravaka stage, he strives to achieve the ten powers of the Buddha; this is Bodhisattva conduct. Although he practices the seven Hinayana degrees of enlightenment, he discerns the Buddha’s all-wisdom (sarvajna); this is Bodhisattva conduct. Although he practices the eightfold noble truth (of Hinayana), he delights in treading the Buddha’s boundless path; this is Bodhisattva conduct. Although he practices samathavipasyana, which contributes to the realization of bodhi (enlightenment), he keeps from slipping into nirvana; this is Bodhisattva conduct. Although he practices the doctrine of not creating and not annihilating things (dharma), he still embellishes his body with the excellent physical marks of the Buddha; this is Bodhisattva conduct. Although he appears as a sravaka or a pratyeka-buddha, he does not stray from the Buddha Dharma; this is Bodhisattva conduct. Although he has realized ultimate purity, he appears in bodily form to do his work of salvation; this is Bodhisattva conduct. Although he sees into all Buddha lands, which are permanently still like space, he causes them to appear in their purity and cleanness; this is Bodhisattva conduct. Although he has reached the Buddha stage, which enables him to turn the wheel of the Law (to preach the Dharma) and to enter the state of nirvana, he does not forsake the Bodhisattva path; this is bodhisattva conduct.”

While Vimalakirti was expounding the Dharma, all the eight thousand sons of devas who had come with Manjusri, developed the profound mind set on the quest of supreme enlightenment (anuttara-samyak-sambodhi).

CHAPTER SIX

THE INCONCEIVABLE LIBERATION

Sariputra saw no seats in the room and thought: “Where do the Bodhisattvas and chief disciples sit?”

Sariputra replied: “I come here for the Dharma and not for a seat.”

Vimalakirti said: “Hey Sariputra, he who searches for the Dharma does not even cling to his body and life, still less to a seat, for the quest of Dharma is not related to (the five aggregates): form (rupa), sensation (vedana), conception (sanjna), discrimination (samskara) and consciousness (vijnana); to the eighteen fields of sense (dhatu: the six organs, their objects and their perceptions); to the twelve entrances (ayatana: the six organs and six sense data that enter for or lead to discrimination); and to the worlds of desire, form and beyond form. Sariputra, a seeker of the Dharma, does not cling to the Buddha, the Dharma and the Sangha. A seeker of the Dharma does not hold the view of suffering, of cutting off all the accumulated causes, thereof, to put an end to it by treading the path to nirvana (i.e. the four noble truths). Why is it so? Because the Dharma is beyond all sophistry. For if one says: ‘Because I see suffering, I cut off its accumulated causes to wipe it out by treading the path thereto’, this is mere sophistry and is not the quest of the Dharma.

“Sariputra, the Dharma is called nirvana (the condition of complete serenity and ultimate extinction of reincarnation); if you give rise to (the concept of) birth and death, this is a search for birth and death and is not the quest of Dharma. The Dharma is (absolute and) immaculate, but if you are defiled by the (thought of) Dharma and even that of nirvana, this is pollution which runs counter to the quest of Dharma. Dharma cannot be practiced and if it is put into practice, this implies something (i.e. an object) to be practiced and is not the quest of Dharma. Dharma is beyond grasping and rejecting, and if you grasp or reject it, this is grasping or rejecting (something else) but not the quest of Dharma. Dharma is beyond position but if you give it a place, this is clinging to space but not the quest of Dharma. Dharma is formless but if you rely on form to conceive the Dharma, this is search for form but not the quest of Dharma. Dharma is not an abode but if you want to stay in it this is dwelling in (an objective) Dharma, but not the quest of (absolute) Dharma. Dharma can be neither seen, nor heard nor felt nor known but if you want to see, hear, feel and know it, this is the functioning of your (discriminatory) seeing, hearing, feeling and knowing but not the quest of Dharma. Dharma is (transcendentally) inactive (wu wei) but if you are set on worldly activities, this is a search for the worldly way of life but not the quest of Dharma. Therefore, Sariputra, the quest of Dharma does not imply seeking anything whatsoever.”

When Vimalakirti so spoke, five hundred sons of devas realized the pure Dharma Eye.

Vimalakirti then asked Manjusri: “The Virtuous One has traveled in countless thousands and tens of thousands of lakhs of worlds; which one is the Buddha land where the highest merits make the lion throne (of its Buddha)?”

Manjusri replied: “Venerable Upasaka, in the east there is a Buddha land which is separated from here by a distance represented by worlds as countless as the sand grains in thirty-six Ganges rivers; it is called Merudhvaja whose Buddha is called Merukalpa who is still there. His body is 84,000 yojana tall and his lion throne, also as high, is of prominent majesty.”

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.

The room contained all the thirty-two thousand lion thrones which did not hinder one another and which did not obstruct anything at Vaisali, in Jambudvipa (our earth) and in the four heavens where all things remained unchanged as before.

Vimalakirti then said to Manjusri: “Please take a lion throne and be seated amongst the great Bodhisattvas by enlarging the size of your body to that of the seat.” Those Bodhisattvas who had acquired supernatural powers, enlarged their bodies to the size of the thrones on which they sat (without difficulty). But the newly initiated Bodhisattvas and chief disciples of the Buddha could not mount the high thrones.

Vimalakirti then said to Sariputra: “Please be seated on a lion throne.”

Sariputra replied: “Venerable Upasaka, these thrones are large and high; I cannot mount them.”

Vimalakirti said: “Sariputra, you should first pay reverence to the Tathagata Merukalpa and will then be able to sit on one of them.”

At that time, all newly initiated Bodhisattvas and chief disciples of the Buddha paid reverence to the Tathagata Merukalpa and then sat on the lion throne.

Sariputra said to Vimalakirti: Pvenerable Upasaka, this was not seen before; this small room can contain these high and large thrones which do not obstruct anything at Vaisali and do not interfere with the cities, towns and villages on Jambudvipa (our world) as well as with the palaces of the devas and heavenly nagas (dragons) and the abodes of the ghosts and spirits.”

Vimalakirti said: “Sariputra, the liberation realized by all Buddhas and (great) Bodhisattvas is inconceivable. If a Bodhisattva wins this liberation, he can put the great and extensive (Mount) Sumeru in a mustard seed, which neither increases nor decreases (its size) while Sumeru remains the same, and the four deva kings (guardians of the world) and the devas of Trayastrimsas (the heavens of Indra) are not even aware of their being put into the seed, but only those who have won liberation see Sumeru in the mustard seed. This is the inconceivable Dharma door to liberation.

He can also put the four great oceans that surround Sumeru in a pore without causing inconvenience to fishes, water tortoises, sea-turtles, water-lizards and all other aquatic animals while the oceans remain the same and the nagas (dragons), ghosts, spirits and asuras (titans) are not even aware of being displaced and interposed.

“Further, Sariputra, a great Bodhisattva who has won this inconceivable liberation can (take and) put on his right palm the great chiliocosm like the potter holding his wheel, throw it beyond a number of worlds as countless as the sand grains in the Ganges and then take it back (to its original place) while all living beings therein do not know of their being thrown away and returned and while our world remains unchanged.

Further, Sariputra, if there are living beings who are qualified for liberation but who want to stay longer in the world, this Bodhisattva will (use his supernatural power to) extend a week to an aeon so that they will consider their remaining in time to be one week.

Further, Sariputra, a Bodhisattva who has won this inconceivable liberation can gather in one country all the majestic things of all Buddha lands so that they are all visible in that particular country.

Further, he can place on his right palm all the living beings of a Buddha land and then fly in all the ten directions to show them all things everywhere without even shaking them.

Further, Sariputra, this Bodhisattva can show through one of his pores all offerings to the Buddhas by living beings in the ten directions.

He can show through one of his pores all suns, moons, planets and stars in all the worlds in the ten directions.

Further, Sariputra, he can breathe in (and hold in his mouth) all the winds blowing in the worlds in the ten directions without injuring his own body or the trees of these worlds.

Further, when the worlds in the ten directions come to an end through destruction by fires, this Bodhisattva can breathe in these fires into his own belly without being injured by them while they continue to burn without change.

Further, this Bodhisattva can take from the nadir a Buddha land separated from him by worlds as countless as the sand grains in the Ganges and lift it up to the zenith, which is separated from him by worlds as countless as there are sand grains in the Ganges, with the same case as he picks up a leaf of the date tree with the point of a needle.

Further, Sariputra, a Bodhisattva who has won this inconceivable liberation can use his transcendental powers to appear as a Buddha, or a Pratyeka-buddha, a Sravaka, a sovereign Sakra, Brahma, or a ruler of the world (cakravarti). He can also cause all sound and voices of high, medium and low pitches in the worlds in the ten directions to change into the Buddha’s voice proclaiming (the doctrine of) impermanence, suffering, unreality and absence of ego as well as all Dharmas expounded by all Buddhas in the ten directions, making them heard everywhere.

Sariputra, I have mentioned only some of the powers derived from this inconceivable liberation but if I were to enumerate them all, a whole aeon would be too short for the purpose.

Mahakasyapa who had heard of this Dharma of inconceivable liberation, praised it and said it had never been expounded before. He then said to Sariputra: “Like the blind who do not see images in various colours shown to them, all sravakas hearing this Dharma door to inconceivable liberation will not understand it. Of the wise men hearing about it, who will not set his mind on the quest of supreme enlightenment? What should we do to uproot for ever the rotten sravaka root as compared with this Mahayana, so that all sravakas hearing this doctrine of inconceivable liberation, shed tears of repentance and scream so loudly as to shake the great chiliocosm? As to the Bodhisattvas, they are all happy to receive this Dharma reverently by placing it on the tops of their heads. If a Bodhisattva believes and practices this Dharma door to inconceivable liberation, all demons cannot oppose him.”

When Mahakasyapa spoke these worlds, thirty-two thousand sons of the devas set their minds on the quest of supreme enlightenment.

At that time, Vimalakirti declared to Mahakasyapa: “Virtuous One, those who appear as kings of demons in countless worlds in the ten directions are mostly Bodhisattvas who have realized this inconceivable liberation and who use expedient devices (upaya) to appear as their rulers in order to convert living beings.

Further, Mahakasyapa, countless Bodhisattvas in the ten directions appear as beggars asking for hands, feet, ears, noses, heads, brains, blood, flesh, skin and bones, towns and hamlets, wives and (female) slaves, elephants, horses, carts, gold, silver, lapis lazuli, agate, cornelian, coral, amber, pearl, jade shell, clothing, food and drink; most of these beggars are Bodhisattvas who have realized this inconceivable liberation and use expedient devices to test believers in order to cement their faith (in the Dharma). Because the Bodhisattvas who have realized inconceivable liberation possess the awe-inspiring power to bring pressure to bear upon (believers) and ask for inalienable things (to test them), but worldly men whose spirituality is low have no such (transcendental) powers and cannot do all this. These Bodhisattvas are like dragons and elephants which can trample (with tremendous force), which donkeys cannot do. This is called the wisdom and expedient methods (upaya) of the Bodhisattvas who have won inconceivable liberation.”

CHAPTER SEVEN

LOOKING at LIVING BEINGS

Manjusri asked Vimalakirti: “How should a Bodhisattva look at living beings?”

Vimalakirti replied: “ A Bodhisattva should look at living beings like an illusionist does at the illusory men (he has created); and like a wise man looking at the moon’s reflection in water; at his own face in a mirror; at the flame of a burning fire; at the echo of a calling voice; at flying clouds in the sky; at foam in a liquid; at bubbles on water; at the (empty) core of a banana tree; at a flash of lightning; at the (non-existent) fifth element (beside the four that make the human body); at the sixth aggregate (beside the five that make a sentient being); at the seventh sense datum (beside the six objects of sense); at the thirteenth entrance (ayatana-beside the twelve involving the six organs and six sense date); at the nineteenth realm of sense (beside the eighteen dhatus or fields of sense); at form in the formless world; at the (non-existent) sprout of a charred grain of rice; at a body seen by a srota-apanna (who has wiped out the illusory body to enter the holy stream); at the entry of an anagamin (or a non-returning sravaka) into the womb of a woman (for rebirth); at an arhat still preserving the three poisons (of desire, anger and stupidity which he has eliminated forever); at a Bodhisattva realizing the patient endurance of the uncreate who is still greedy, resentful and breaking the prohibitions; at a Buddha still suffering from klesa (troubles); at a blind man seeing things; at an adept who still breathes air in and out while in the state of nirvanic imperturbability; at the tracks of birds flying in the air; at the progeny of a barren woman; at the suffering of an illusory man; at a sleeping man seeing he is awake in a dream; at a devout man realizing nirvana who takes a bodily form for (another) reincarnation; and at a smokeless fire. This is how a Bodhisattva should look at living beings.”

At that time, Manjusri asked Vimalakirti: “When a Bodhisattva so meditates how should he practise kindness (maitri)?

When a Bodhisattva has made this meditation, he should think that:

Ought to teach living beings to meditate in the same manner; this is true kindness.

Should practise causeless (nirvanic) kindness which prevents creativeness;

Should practice unheated kindness which puts an end to klesa (troubles and causes of troubles);

Should practice impartial kindness which coves all the three periods of time (which means that it is eternal involving past, future and present);

Should practice passionless kindness which wipes out disputes;

Should practice non-dual kindness which is beyond sense organs within and sense data without;

Should practice indestructible kindness which eradicates all corruption;

Should practice stable kindness which is a characteristic of the undying self-mind;

Should practice pure and clean kindness which is spotless like Dharmata;

Should practice boundless kindness which is all-pervasive like space;

Should practice the kindness of the arhat stage which destroys all bondage;

Should practice the Bodhisattva kindness which gives comfort to living beings;

Should practice the Tathagata kindness which leads to the state of thatness;

Should practice the Buddha kindness which enlightens all living beings;

Should practice spontaneous kindness which is causeless;

Should practice Bodhi kindness which is one flavour (i.e. uniform and unmixed wisdom);

Should practice unsurpassed kindness which cuts off all desires;

Should practice merciful kindness which leads to the Mahayana (path);

Should practice untiring kindness because of deep insight into the void and non-existent ego;

Should practice Dharma-bestowing (dana) kindness which is free from regret and repentance;

Should practice precepts (sila) upholding kindness to convert those who have broken the commandments;

Should practice patient (ksanti) kindness which protects both the self and others;

Should practice Zealous (virya) kindness to liberate all living beings;

Should practice serene (dhyana) kindness which is unaffected by the five senses;

Should practice wise (prajna) kindness which is always timely;

Should practice expedient (upaya) kindness to appear at all times for converting living beings;

Should practice unhidden kindness because of the purity and cleanliness of the straightforward mind;

Should practice profound minded kindness which is free from discrimination;

Should practice undeceptive kindness which is without fault;

Should practice joyful kindness which bestows the Buddha joy (in nirvana). “Such are the specialities of Bodhisattva kindness.”

Manjusri asked Vimalakirti: “What should be his compassion (karuna)?”

Vimalakirti replied: “His compassion should include sharing with all living beings all the merits he has won.”

Manjusri asked: “What should be his joy (mudita)?”

Vimalakirti replied: He should be filled with joy on seeing others win the benefit of the Dharma with no regret whatsoever.”

Manjusri asked “What should he relinquish (upeksa)?”

Vimalakirti replied: “In his work of salvation, he should expect nothing (i.e. no gratitude or reward) in return.”

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.”

Manjusri asked: “What should he do to win support from the power of the Tathagata’s moral merits?”

Vimalakirti replied: “ He should liberate all living beings in order to win support from the power of the Tathagata’s moral merit.”

Manjusri asked: “What should he wipe out in order to liberate living beings?”

Vimalakirti replied: “When liberating living beings, a Bodhisattva should first wipe out their klesa (troubles and causes of troubles)?”

Manjusri asked: “What should he do to wipe out klesa?”

Manjusri asked: “What should he do to uphold right mindfulness?”

Vimalakirti replied: “He should advocate the unborn and the undying.”

Manjusri asked: “What is the unborn and what is the undying?”

Vimalakirti replied: “The unborn is evil that does not arise and the undying is good that does not end.”

Manjusri asked: “What is the root of good and evil?”

Vimalakirti replied: “The body is the root of good and evil.”

Manjusri asked: “What is the root of the body?”

Vimalakirti replied: “Craving is the root of the body.”

Manjusri asked: “What is the root of craving?”

Vimalakirti replied: “Baseless discrimination is the root of craving.”

Manjusri asked: “What is the root of baseless discrimination?”

Vimalakirti replied: “Inverted thinking is the root of discrimination.”

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

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

Manjusri asked: “What is the root of non-abiding?”

Vimalakirti replied: “Non-abiding is rootless. Manjusri, from this non-abiding root all things arise.”

A goddess (devakanya) who had watched the gods (devas) listening to the Dharma in Vimalakirti’s room appeared in bodily form to shower flowers on the Bodhisattvas and the chief disciples of the Buddha (in their honour). When the flowers fell on the Bodhisattvas, they fell to the ground, but when they fell on the chief disciples, they stuck to their bodies and did not drop in spite of all their efforts to shake them off.

At that time, the goddess asked Sariputra why he tried to shake the flowers off.

Sariputra replied: “I want to shake off these flowers which are not in the state of suchness.”

The goddess said: “Do not say these flowers are not in the state of suchness. Why? Because they do not differentiate, and it is you (alone) who give rise to differentiation. If you (still) differentiate after leaving home in your quest of Dharma, this is not the state of suchness, but if you no longer give rise to differentiation, this will be the state of suchness. Look at the Bodhisattvas whose bodies do not retain the flowers this is because they have put an end to differentiation. This is like a man taking fright who invites trouble for himself is like a man taking right and evil (people). So if a disciple fears birth and death, then form, sound, smell, taste and touch can trouble him, but if he is fearless he is immune from all the five sense data. (in your case). It is because the force of habit still remains that these flowers cleave to your body but if you cut it off, they will not stick to it.”

Sariputra asked: “How long have you been in this room?”

The goddess replied: “My stay in this room is just like the Venerable Elder’s liberation.”

Sariputra asked: “Do you then mean that you have stayed here for a long time?”

The goddess retorted: “Does your liberation also involve time?”

Sariputra kept silent and did not reply.

The goddess then asked: “Why is the wise elder silent on this point?”

Sariputra replied: “He who wins liberation does not express it in words; hence I do not know what to say!”

The goddess said: “Spoken and written word reveal liberation. Why? For liberation is neither within nor without nor in between, and words also are neither inside nor outside nor in between. Therefore, Sariputra, liberation cannot be preached without using words. Why? Because all things point to liberation.”

Sariputra asked: “Do you then mean that thee is no need to keep from carnality, hatred and stupidity to win liberation?”

The goddess replied: “In the presence of those who are proud (of their superior knowledge) the Buddha said it is important to keep from carnality, hatred and stupidity in the quest of liberation; but where they are absent, He said that the underlying nature of carnality, hatred and stupidity (i.e. the self-nature) is identical with liberation.

Sariputra exclaimed: “Excellent, goddess, excellent, what have you gained and experienced that gives you such an eloquence?”

The goddess replied: “The fact that I neither gain nor experience anything gives me this eloquence. Why is it so? Because he who (claims to) have won and experienced (something) is arrogant in the eye of the Buddha Dharma.”

Sariputra asked: “Which of the three vehicles is your aim?”

The goddess replied: “When I preach the sravaka Dharma to convert people, I appear as a sravaka; when I expound the (twelve) links in the chain of existence I appear as a pratyeka-buddha; and when I teach great compassion to convert them, I appear as a (teacher of) Mahayana. Sariputra, like those entering a campa grove who smell only the fragrance of campas to the exclusion of all other odours, those entering this room smell only the fragrance of Buddha merits and no longer like the aroma of achievements by sravakas and pratyeka-buddha.”

Sariputra, when Indra, Brahma, the four deva kings of the four heavens (guardians of the world), heavenly dragons, ghosts and spirits, etc. entered the room and heard this Upasaka (Vimalakirti) expound the right Dharma, they all took delight in smelling the fragrance of Buddha merits and developed the Mahayana mind before returning to their worlds.

Sariputra, I have stayed here for twelve years during which I have never heard the Dharmas of sravakas and pratyeka-buddhas but only the doctrine of great kindness (maitri) and great compassion (karuna) of the Bodhisattvas and the inconceivable Buddha Dharma. Sariputra, in this room there are always eight unusual manifestations:

First, this room is illuminated by a golden light, which is the same by day and by night and does not depend on either sunlight or moonlight to light it up;

Second, he who enters it is immune from all troubles caused by defilements;

Third, this room is visited by Indra, Brahma, the four deva kings of the four heavens and Bodhisattvas from other realms;

Fourth, the never-receding Dharma of the six paramitas is always expounded in it;

Fifth, the most melodious heavenly music intoning countless Dharma doors (to enlightenment) is heard in it;

Sixth, this room contains the four canons (of sutras, vinaya, sastras and miscellaneous scriptures) full of inexhaustible precious treasures for those who are (spiritually) poor

Seventh, when the Venerable Upasaka thinks of Sakyamuni Buddha, Amitabha Buddha, Aksobhya Buddha, the Buddha of Precious Virtues, the Buddha of Precious Flame, the Buddha of Precious Moonshine, the Buddha of Precious Majesty, the Invincible Buddha, the Buddha of the Lion’s Roar, the Buddha of All-Perfection, and countless other Buddhas in the ten directions, they all come to expound the secrets of the esoteric Buddha Dharma, after which they return to their realms;

Eighth, all majestic heavenly palaces and all pure lands of Buddhas appear in this room.

Sariputra, after witnessing these eight remarkable things in this room, who still seeks the sravaka Dharma?”

Sariputra asked: “Why do not you change your female bodily form?”

The goddess replied: “For the last twelve years, I have been looking in vain for a female bodily form; so what do you want me to change? This is like an illusionist who creates an illusory woman; is it correct to ask him to change this unreal woman?”

Sariputra said: “No, because it is not a real body; into what then can it be changed?”

The goddess said: “All phenomena (including forms) are also unreal. So why have you asked me to change my unreal female body?”

At that time, she used her supernatural powers to change Sariputra into a heavenly goddess and herself into a man similar to Sariputra, and asked him: “Why do you change your female form?”

Sariputra replied: “I do not know why I have turned into a goddess.”

The goddess said: “Sariputra, if you can change your female body, all women should also be able to turn into men. Like Sariputra who is not a woman but appears in female bodily form, all women are the same and though they appear in female form, they are fundamentally not women. Hence the Buddha said: ‘All things are neither male nor female’.”

At that time, the goddess again used her supernatural powers to change Sariputra back to his (original) male body, and asked: “Where is your female body now?”

Sariputra replied: “The form of a woman neither exists nor is non-existent.”

The goddess then declared: “Likewise, all things are fundamentally neither existing nor non-existent, and that which neither exists nor is non-existent is proclaimed by the Buddha.”

Sariputra asked: “When will you leave (die) here and where will you be reborn?”

The goddess replied: “I shall be reborn like a Buddha by transformation.”

Sariputra interjected: “The Buddha’s transformation body implies neither birth nor death.”

The goddess said: Likewise all living beings (fundamentally) are subject to neither death nor birth.”

Sariputra asked: “When will you realize supreme enlightenment (anuttara-samyak-sambodhi)?”

The goddess replied: “I shall realize supreme enlightenment when Sariputra returns to the worldly way of life.”

Sariputra retorted: “There is no such thing as myself (a holy man at the sravaka stage) returning to the worldly way of life.”

The goddess said: “There is also no such thing as myself realizing enlightenment. Why? Because bodhi (or enlightenment) is not an objective, which can be realized.”

Sariputra retorted: “There are Buddhas as countless as sand grains in the Ganges, who have realized and will win supreme enlightenment; what will you say of them?”

The goddess said: “The three periods of time(the past, future and present) are spoken of (to the common man) as being in line with worldly thinking but this does not mean that bodhi (which is timeless or eternal) is tied to the past, future and present.” She then asked Sariputra: “Sariputra, have you realized arhatship?”

Sariputra replied: “I have realized it because I hold no concept of winning anything.”

The goddess said: “Likewise, all Buddhas and great Bodhisattvas achieved their goals because they were free from the idea of winning supreme enlightenment.”

At that time, Vimalakirti said to Sariputra: “This goddess has made offering to ninety-two lacs of Buddhas. She is able to play with the Bodhisattva transcendental powers, has fulfilled all her vows, has realized the patient endurance of the uncreate and has reached the never-receding Bodhisattva stage. In fulfillment of a vow, she appears at will (everywhere) to teach and convert living beings.”

CHAPTER EIGHT

THE BUDDHA PATH

Manjusri asked Vimalakirti: “How does a Bodhisattva enter the Buddha path?”

Vimalakirti replied: “If a Bodhisattva treads the wrong ways (without discrimination), he enters the Buddha path.”

Manjusri asked: “What do you mean by a Bodhisattva treading the wrong ways?”

Vimalakirti replied: “(In his work of salvation) if a Bodhisattva is free from irritation and anger while appearing in the fivefold uninterrupted hell; is free from the stain of sins while appearing in (other) hells; is free from ignorance, arrogance and pride while appearing in the world of animals; is adorned with full merits while appearing in the world of hungry ghosts; does not show his superiority while appearing in the (heavenly) worlds of form and beyond form; is immune from defilements while appearing in the world of desire; is free from anger while appearing as if he were resentful; uses wisdom to control his mind while appearing to be stupid; appears as if he were greedy but gives away all his outer (i.e. money and worldly) and inner (i.e. bodily) possessions without the least regret for his own life; appears as if he broke the prohibitions while delighting in pure living and being apprehensive of committing even a minor fault; appears as if he were filled with hatred while always abiding in compassionate patience; appears as if he were remiss while diligently practicing all meritorious virtues; appears as if he were disturbed while always remaining in the state of serenity; appears as if he were ignorant while possessing both mundane and supramundane wisdoms; appears as if he delighted in flattering and falsehood while he excels in expedient methods in conformity with straightforwardness as taught in the sutras; shows arrogance and pride while he is as humble as a bridge; appears as if he were tormented by troubles while his mind remains pure and clean; appears in the realm of demons while defeating heterodox doctrines to conform with the Buddha wisdom; appears in the realm of sravakas where he expounds the unheard of supreme Dharma; appears in the realm of pratyeka-buddhas where he converts living beings in fulfillment of great compassion; appears amongst the poor but extends to them his precious hand whose merits are inexhaustible; appears amongst the crippled and disabled with his own body adorned with the excellent physical marks (of the Buddha); appears amongst the lower classes but grows the seed of the Buddha nature with all relevant merits; appears amongst the emaciated and ugly showing his strong body to the admiration of them all; appears as an old and ill man but is actually free from all ailments with no fear of death; appears as having all the necessities of life but always sees into impermanence and is free from greed; appears to have wives, concubines and maids but always keeps away from the morass of the five desires; appears amongst the dull-witted and stammerers to help them win the power of speech derived from the perfect control of mind; appears amongst heretics to teach orthodoxy and deliver all living beings; enters all worlds of existence to help them uproot the causes leading thereto; and appears as if entering nirvana but without cutting off birth and death; Manjusri, this Bodhisattva can tread heterodox ways because he has access to the Buddha path.”

Vimalakirti then asked Manjusri: “What are the seeds of the Tathagata?”

Manjusri replied:

“Body is (a) seed of the Tathagata;

Ignorance and craving are its (two) seeds;

Desire, hate and stupidity its (three) seeds;

The four inverted views its (four) seeds;

The five covers (or screens) its (five) seeds;

The six organs of sense its (six) seeds;

The seven abodes of consciousness its (seven) seeds;

The eight heterodox views its (eight) seeds;

The nine causes of klesa (troubles and their causes) its (nine) seeds;

The ten evils its (ten) seeds. To sum up, all the sixty-two heterodox views and all sorts of klesa are the seeds of Buddhahood.

Vimalakirti asked Mnjusri: “Why is it so?”

Manjusri replied: “Because he who perceives the inactive (wu wei) state and enters its right (nirvanic) position, is incapable of advancing further to achieve supreme enlightenment (anuttara-samyak-sambodhi). For instance, high ground does not produce the lotus, which grows only in marshy land. Likewise, those perceiving nirvana and entering its right position, will not develop into Buddhahood, whereas living beings in the mire of klesa can eventually develop the Buddha Dharma. This is also like seeds scattered in the void, which do not grow, but if they are planted in manured fields they will yield good harvests. Thus, those entering the right position (of nirvana) do not develop the Buddha Dharma, whereas those whose view of the ego is as great as (Mount) Sumeru may (because of the misery of life) eventually set their minds on the quest of supreme enlightenment, thereby developing the Buddha Dharma.

“Therefore, we should know that all sorts of klesa are the seeds of the Tathagata. This is like one who does not plunge into the ocean will never find the priceless pearl. Likewise, a man who does not enter the ocean of klesa will never win the gem of all-knowledge (sarvajna).”

At that time, Mahakasyapa exclaimed : “Excellent, Manjusri, excellent, your sayings are most gratifying. As you have said, those suffering from klesa are the seeds of the Tathagata. So we are no longer capable of developing a mind set on enlightenment. Even those committing the five deadly sins can eventually set their minds on the quest of the Buddha Dharma but we are unable to do so, like persons whose defective organs prevent them from enjoying the five objects of the senses. Likewise, the sravakas who have cut off all bonds (of transmigration) are no longer interested in the Buddha Dharma and will never want to realize it.

Therefore, Manjusri, the worldly man still reacts (favourably) to the Buddha Dharma whereas the sravaka does not. Why? Because when the worldly man hears about the Buddha Dharma, he can set his mind on the quest of the supreme path, thereby preserving for ever the Three Treasures (of Buddha, Dharma and Sangha), whereas the sravaka, even if he passes his lifetime listening to the Dharma and witnessing the fearlessness of the Buddha, etc., will never dream of the supreme way.”

A Bodhisattva called Universal Manifestation, who was present asked Vimalakirti: “Who are your parents, wife and children, relatives and kinsmen, official and private friends, and where are your pages and maids, elephants and horse carts?”

In reply Vimalakirti chanted the following:

Wisdom-perfection is a Bodhisattva’s Mother, his father is expedient method, For the teachers of all living beings come, Only from these two (upaya and prajna).

His wife is joy in Dharma’s law; Kindness and pity are his daughters; His sons morality and truthfulness; Absolute voidness his quiet abode.

Passions are his disciples Whom he transforms at will. Bodhipaksita dharma are his friends. Helping him to win supreme enlightenment.

All other perfections are his companions. The four winning methods are his courtesans, hymns, chants and intonations of Dharma are his melodies. Complete control over passions is his domain, passionlessness is his grove. The (seven) grades of bodhi are the flowers bearing the fruit of wisdom’s liberation.

The pool of eightfold liberation holds calm water, which is clear and full. The seven blossoms of purity are well arranged to bathe this undefiled (Bohdisattva) man.

Whose five supernatural powers are walking elephants and horses while the Mahayana is his vehicle, which controlled by the one mind, rolls through the eight noble paths.

(Thirty-two) distinctive marks dignify his body; while (eighty) excellences add to it their grace. Shamefulness is his raiment, and deep mind his coiffure.

The seven riches that he owns are his assets which, used to teach others, earn more dividends. Dedicating all merits (to Buddhahood), his practice of the Dharma has received wins far greater profit.

The four dhyanas are his meditation bed, which from pure living originates. Much learning increases wisdom announcing self-awakening.

His broth is the flavour of release. The precepts are his perfumed

Salve and pure mind is his bath. By killing the culprit klesa is his boldness unsurpassed. By defeating the four demons, he plants his triumphant banner as a bodhimandala.

Though he knows there is neither birth nor death, he is reborn to show himself to all, appearing in many countries. Like the sun seen by everyone.

When making offerings to countless Buddhas in the ten directions, he does not discriminate between himself and them.

Although He knows that Buddha lands are void like living beings. He goes on practicing the Pure Land (Dharma) to teach and convert men.

In their kinds, features, voices and bearing, this fearless Bodhisattva can appear the same as they.

He, knows the mischief demons, do but appears as one of them. Using wise expedient means to look like them at will. Or he appears old, ill and dying to make living beings realize that all things are but illusion, to free them from all handicaps.

Or he shows the aeon’s end with fire destroying heaven and earth, so that those clinging to permanence realize the impermanence of things.

Then countless living beings call on this Bodhisattva, inviting Him to their homes to convert them to the Buddha path. In heterodox books, spells, skills, magic, arts and talents, he appears to be an expert to help and benefit (all) living beings.

Appearing in their midst, he joins the Sangha in order to release them from defilement, to prevent their slipping into heresy. Then, is he seen as the sun, moon or heaven as Brahma or the lord of (all) the world. At times, as earth or water or as the wind and fire.

When they fall ill or epidemics rage, he prepares medicinal herbs for them to take to cure their illness or infection.

When famine prevails, he makes food and drink to save them from thirst and hunger, before teaching them the Dharma.

In times of war, he teaches kindness mercy to convert living beings, so that they can live in peace.

When armies line up for battle, he gives equal strength to both. With his authority and power, he forces them to be reconciled and live in harmony.

To all countries where there are hells, he comes unexpectedly

to relieve their sufferings.

Wherever animals devour one another, he appears among them urging them to do good.

Seeming to have the five desires, he is always meditating to upset the demons and prevent their mischief.

Like that thing most rare, a lotus blossoming in a scorching fire, he meditates amidst desires, which also is a thing most rare.

Or, he appears as a prostitute to entice those, who to lust is a given. First, using temptation to hook them, he then leads them to the Buddha wisdom.

He appears as a district magistrate, or as a chief of the caste of traders, a state preceptor or high official to protect living beings.

To the poor and destitute, he appears with boundless purse to advise and guide them until they develop the bodhi mind.

To the proud and arrogant, he appears as powerful to overcome their vanity until they tread the path supreme.

Then he comes to comfort people who are cowards, first he makes them fearless, then urges them to seek the truth.

Or he appears without desires and acts, like a seer with five spiritual powers to convert living beings by teaching them morality, patience and mercy.

To those needing support and help, he may appear as a servant to please and induce them to grow the Tao mind.

Providing them with all they need to enter on the Buddha path; thus using expedient methods to supply them with all their needs.

Then as with boundless truth, his deeds are also endless; with his wisdom that has no limit, he frees countless living beings.

If all the Buddhas were to spend countless aeons in praising his merits, they could never count them fully.

Who, after hearing this Dharma, develops not the bodhi mind, can only be a worthless man without wisdom.”

CHAPTER NINE

INITIATION INTO THE NON-DUAL DHARMA

At that time, Vimalakirti said to the Bodhisattvas present: “Virtuous Ones, each of you please say something about the non-dual Dharma as you understand it.”

In the meeting, a Bodhisattva called “Comfort in the Dharma” said: “Virtuous Ones, birth and death are a duality but nothing is created and nothing is destroyed. Realization of this patient endurance leading to the uncreate is initiation into the non-dual Dharma.”

The bodhisattva called “Guardian of the Three Virtues” said: “Subject and object are a duality for where there is ego there is also (its) object, but since fundamentally there is no ego, its object does not arise; this is initiation into the non-dual Dharma.”

The Bodhisattva “Never Winking” said: “Responsiveness (vedana, the second aggregate) and unresponsiveness are a duality. If there is no response to phenomena, the latter cannot be found anywhere; hence there is neither accepting nor rejecting (of anything), and neither karmic activity nor discrimination; this is initiation into the non-dual Dharma.”

The Bodhisattva “Highest virtue” said: “Impurity and purity are a duality. When the underlying nature of impurity is clearly perceived, even purity ceases to arise. Hence this cessation (of the idea of purity) is initiation into the non-dual Dharma.”

The Bodhisattva “Winner of Samadhi by Looking at the Star” said: “(External) disturbance and (inner) thinking are a duality; when disturbance subsides, thinking comes to an end and the absence of thought leads to non-dual Dharma.”

The Bodhisattva “Skillful Eye” said: “Monistic form and formlessness are a duality. If monistic form is realized as (fundamentally) formless, with relinquishment of formlessness in order to achieve impartiality, this is initiation into the non-dual Dharma.”

The Bodhisattva “Wonderful Arm” said: “The Bodhisattva mind and the Sravaka mind are a duality. If the mind is looked into as void and illusory, there is neither Bodhisattva mind nor sravaka mind; this is initiation into the non-dual Dharma.”

The Bodhisattva Pusya said: “Good and evil are a duality; if neither good nor evil arises so that formlessness is realized to attain Reality, this is initiation into the non-dual Dharma.”

The Bodhisattva Simha (Lion) said: “Weal and woe are a duality; if the underlying nature of woe is understood, woe does not differ from weal. If the diamond (indestructible) wisdom is used to look into this with neither bondage nor liberation (coming into play), this is initiation into the non-dual Dharma.”

The Bodhisattva “Lion’s Fearlessness” said: “The mundane and supra-mundane are a duality. If all things are looked into impartially, neither the mundane nor the supra-mundane will arise, with no differentiation between form and formlessness, this is initiation into the non-dual Dharma.”

The Bodhisattva “Pure Interpretation” said: “Activity (ju wei) and non-activity (wu wei) are a duality, but if the mind is kept from all mental conditions it will be (void) like space and pure and clean wisdom will be free from all obstructions. This is initiation into the non-dual Dharma.”

The Bodhisattva Narayana said: “The mundane and the supra-mundane are a duality but the underlying nature of the mundane is void (or immaterial) and is but the supra-mundane, which can be neither entered nor left and neither overflows (like the stream of transmigration) nor scatters (like smoke). This is initiation into the non-dual Dharma.”

The Bodhisattva “Skillful Mind” said: “Samsara and nirvana are a duality. If the underlying nature of samsara is perceived there exists neither birth nor death, neither bondage nor liberation, and neither rise nor fall. Such an understanding is initiation into the non-dual Dharma.”

The Bodhisattva “Direct Insight” said: “The exhaustible and the inexhaustible are a duality. If all things are looked into exhaustively, both the exhaustible and the inexhaustible cannot be exhausted; and the inexhaustible is identical with the void which is beyond both the exhaustible and the inexhaustible. Such an interpretation is initiation into the non-dual Dharma.”

The Bodhisattva “Upholder of Universality” said: “The ego and non-ego are a duality. Since the ego cannot be found, where can the non-ego be found? He who perceives the real nature of the ego will not give rise to dualities; this is initiation into the non-dual Dharma.”

The Bodhisattva “Lightning Perception” said: “Enlightenment and unenlightenment are a duality, but the underlying nature of non-enlightenment is enlightenment which should also be cast away; if all relativities are discarded and replaced by non-dual impartiality, this is initiation into the non-dual Dharma.”

The Bodhisattva Priyadarsana said: “Form (rupa) and voidness are a duality, (but) form is identical with voidness, which does not mean that form wipes out voidness, for the underlying nature of form is void of itself. So are (the other four aggregates) reception (vedana), conception (sanjna), discrimination (samskara) and consciousness (vijnana- in relation to voidness). “Consciousness and voidness are a duality (yet) consciousness is identical with voidness, which does not mean that consciousness wipes out voidness for the underlying nature of voidness is void of itself. A thorough understanding of this is initiation into the non-dual Dharma.”

The Bodhisattva “Understanding the Four Elements” said: “The four elements (earth, water, fire and air) and their voidness are a duality (but) the underlying nature of the four elements is identical with that of voidness. Like the past (before the four elements came into being) and the future (when they scatter away) which are both void, the present (when they appear) is also void. Identical understanding of the underlying nature of all four elements is initiation into the non-dual Dharma.”

The Bodhisattva “Deep Thought” said: “Eyes and form are a duality (but) if the underlying nature of the eye is known with neither desire nor anger nor stupidity in relation to things seen, this is nirvana. “Likewise, the ear and sound, the nose and smell, the tongue and taste, the body and touch, and the mind and ideation are dualities (but) if the underlying nature of the mind is known with neither desire, anger and stupidity in relation to things (heard, smelt, tasted, touched and thought), this is nirvana. Resting in this state (of nirvana) is initiation into the non-dual Dharma.”

The Bodhisattva “Inexhaustible Mind” said: “Charity-perfection (dana-paramita) and the dedication (parinamana) of its merits towards realizing the all-knowledge (sarvajna) are a duality, (but) the underlying nature of charity is dedication towards the All-knowledge. “Likewise, discipline perfection (sila-paramita), patience-perfection, (ksanti-paramita), zeal-perfection (virya-paramita), meditation-perfection (dhyana-paramita) and wisdom-perfection (prajna-paramita), with dedication to the All-knowledge, are (five) dualities, but their underlying natures are but dedication to the All-knowledge, while realization of their oneness is initiation into the non-dual Dharma.”

The Bodhisattva “Profound Wisdom” said: “Voidness, formlessness and non-activity are (three different gates to liberation, and when each is compared to the other two there are) three dualities, (but) voidness is formless and formlessness is non-active. For when voidness, formlessness and non-activity obtain, there is neither mind, nor intellect nor consciousness, and liberation through either one of these three gates is identical with liberation through all the three. This is initiation into the non-dual Dharma.”

The Bodhisattva “Unstirred Sense Organs” said: “Buddha, Dharma and Sangha are three different treasures and when each is compared to the other two there are three dualities (but) Buddha is identical with Dharma, and Dharma is identical with Sangha. For the three treasures are non-active (wu wei) and are equal to space, with the same equality for all things. The realization of this (equality) is initiation into the non-dual Dharma.”

The Bodhisattva “Unimpeded Mind” said: “Body and its eradication (in nirvana) are a duality but body is identical with nirvana. Why? Because if the underlying nature of body is perceived, no conception of (existing) body and its nirvanic condition will arise, for both are fundamentally non-dual, not being two different things. The absence of alarm and dread when confronting this ultimate state is initiation into the non-dual Dharma.”

The Bodhisattva “Superior Virtue” said: “The three karmas (produced by) body, mouth and mind (are different when each is compared to the other two and make three) dualities (but) their underlying nature is non-active; so non-active body is identical with non-active mouth, which is identical with non-active mind. These three karmas being non-active, all things are also non-active. Likewise, if wisdom (prajna) is also non-active, this is initiation into the non-dual Dharma.”

The Bodhisattva “Field of Blessedness” said: “Good conduct, evil conduct and motionlessness are (different and when each is compared to the other two make three) dualities (but) the underlying nature of all three is voidness which is free from good, evil and motionlessness. The non-rising of these three is initiation into the non-dual Dharma.”

The Bodhisattva “Majestic Blossom” said: “The ego and its objective are a duality, (but) if the underlying nature of the ego is looked into, this duality vanishes. If duality is cast away there will be no consciousness, and freedom from consciousness is initiation into the non-dual Dharma.”

The Bodhisattva “Treasure of Threefold Potency” said: “Realization implies subject and object which are a duality, but if nothing is regarded as realization, there will be neither grasping nor rejecting, and freedom from grasping and rejecting is initiation into the non-dual Dharma.”

The Bodhisattva “Moon in Midheaven” said: “Darkness and light are a duality. Where there is neither darkness nor light, this duality is no more. Why? Because in the state of samadhi resulting from the complete extinction of sensation and thought there is neither darkness nor light, while all things disappear. A disinterested entry into this state is initiation into the non-dual Dharma.”

The Bodhisattva Ratna Mudra( (Precious Symbol) said: Joy in nirvana and sadness in samsara are a duality which vanishes when there is no longer joy and sadness. Why? Because where there is bondage, there is also (desire for) liberation, but if fundamentally there is no bondage nor liberation, there will be neither joy nor sadness; this is initiation into the non-dual Dharma.”

The Bodhisattva “Gem on the Head” said: “Orthodoxy and heterodoxy are a duality, (but) he who dwells in (i.e. realizes) orthodoxy does not discriminate between orthodoxy and heterodoxy. Keeping from these two extremes is initiation into the non-dual Dharma.”

The Bodhisattva “Joy in Reality” said: “Reality and non-reality are a duality, (but) he who realizes reality does not even perceive it, still less non-reality. Why? Because reality is invisible to the ordinary eyes and appears only to the eye of wisdom. Thus (realization of) the eye of wisdom, which is neither observant nor unobservant, is initiation into the non-dual Dharma.”

After the Bodhisattva had spoken, they asked Manjusri for his opinion on the non-dual Dharma.

Manjusri said: “In my opinion, when all things are no longer within the province of either word or speech, and of either indication or knowledge, and are beyond questions and answers, this is initiation into the non-dual Dharma.”

At that time, Manjusri asked Vimalakirti: “All of us have spoken; please tell us what is the Bodhisattva’s initiation into the non-dual Dharma.”

Vimalakirti kept silent without saying a word. At that, Manjusri exclaimed: “Excellent, excellent! Can there be true initiation into the non-dual Dharma until words and speech are no longer written or spoken?”

After this initiation into the non-dual Dharma had been expounded, five thousand Bodhisattvas at the meeting were initiated into it thereby, realizing the patient endurance of the uncreate.

CHAPTER TEN

THE BUDDHA of the FRAGRANT LAND

Sariputra was thinking of mealtime and of the food for the Bodhisattvas in the meeting when Vimalakirti, who read his thought, said to him: “The Buddha taught the eight forms of liberation which you have received for practice; do you know mix your desire to eat with His Dharma? If you want to eat, please wait for a moment and you will have a rare treat.”

At that, Vimalakirti entered the state of samadhi and used his transcendental power to show to the assembly a country, which is above separated from this world by a distance represented by Buddha lands as countless as sand grains in forty-two Ganges rivers and which was called the country of All Fragrances, whose Buddha was called the Tathagata of the Fragrant Land, and was still there. The fragrance of that country surpassed all scents emitted by the devas in Buddha lands in the ten directions. In that Buddha land, there were neither sravakas nor pratyeka-buddhas but only pure and clean Bodhisattvas to whom that Buddha expounded the Dharma. All things there are formed by fragrances, such as palaces, the earth, gardens and parks which emit sweet scent, and the fragrance of its food spreads to countless worlds in the ten directions.

Its Buddha and Bodhisattvas were sitting down for the meal offered to them by the sons of devas who were all called Glorious Fragrances and were setting their minds on the quest of supreme enlightenment. This was seen by all those present in the meeting.

Vimalakirti said to his listeners: “Virtuous Ones, who of you can go there to beg for food from that Buddha?”

As Manjusri was noted for his supernatural power, all the Bodhisattvas kept silent. At that time, Vimalakirti said: “Are not the Virtuous Ones ashamed (of their inability to do so)? “

Manjusri retorted: “As the Buddha has said, those who have not yet study and practiced Mahayana should not be slighted.”

Thereupon, Vimalakirti, without rising from his seat, used his transcendental power to create an illusory (bogus) Bodhisattva whose features were radiant and whose dignity was unsurpassable, overshadowing the whole assembly. He then said to this illusory Bodhisattva: “Ascend to the Fragrant Land to call on its Buddha, saying what I now tell you: ‘Upasaka Vimalakirti bows his head at your feet to pay his reverence and inquires respectfully about your happy tidings; he hopes you are well and have no difficulties (in converting living beings) and that your vigor is full. He wishes to receive some leftovers from your meal to do the salvation work in the saha world for the purpose of converting to Mahayana those of the small vehicle and of spreading the renown of the Tathagata to make it known everywhere’.”

After that, the illusory Bodhisattva ascended and was seen by the whole assembly to approach the Buddha of Fragrant Land and repeat what Vimalakirti had ordered him to say. When the Bodhisattvas there saw the messenger, they praised the rare visit, asking their Buddha: “Where does this Bodhisattva come from? Where is this world called saha? What does the small vehicle mean?”

Their Buddha replied: “There is a world called saha, which is below and is separated from here by Buddha lands as countless as the sand grains in forty-two Ganges rivers, whose Buddha is called Sakyamuni and is now staying in the midst of five turbid conditions, where he teaches the supreme Dharma to those clinging to the small vehicle. Over there is a Bodhisattva called Vimalakirti who has achieved inconceivable liberation and is expounding the Dharma to other (young) Bodhisattvas. Hence, he has created an illusory messenger to extol my name and praise this land so that they can earn more merits.”

The Bodhisattvas asked: “Who is that Bodhisattva who can create an illusory messenger and whose transcendental powers, fearlessness and ubiquity are so great?”

That Buddha replied: “His (powers, fearlessness and ubiquity) are very great indeed. He used to send his illusory messengers to all places in the ten directions to perform the Bodhisattva work of salvation for the benefit of living beings.”

That Buddha then filled a bowl of fragrant rice and handed it to the illusory messenger. All his nine million Bodhisattvas declared they all wished to go to saha to pay reverence to Sakyamuni Buddha and to see Vimalakirti and the other Bodhisattvas there.

That Buddha warned them: “You may go there but hide your fragrance, if not, the people give rise to the wrong thought of clinging to it. You should also change your appearance in order not to provoke their self-abasement. To avoid wrong views do not slight them. Why? Because all worlds in the ten directions are (fundamentally immaterial) like space and because all Buddhas wishing to convert those of the small vehicle do not reveal completely to them their own pure and clean lands.”

At that, the illusory messenger received the bowl of fragrant rice and together with the nine million Bodhisattvas availed themselves of that Buddha’s and Vimalakirti’s transcendental powers, disappeared from the Fragrant Land and, a little later, arrived at Vimalakirti’s abode.

Vimalakirti then used his transcendental powers to make nine million lion thrones as majestic as those already there, for the visitors. The illusory messenger then handed him the bowl of rice the fragrance of which spread to the whole town of Vaisali and then to the whole great chiliocosm.

Brahmin devotees at Vaisali perceived the fragrance and became elated; they praised the rare occurrence. Their chief, called “Lunar Canopy” took eighty-four thousand men to Vimalakirti’s house where they saw many Bodhisattvas seated on majestic lion thrones; they were jubilant and paid reverence to the Bodhisattvas and the Buddha’s chief disciples, and then stood at one side. Earthly and heavenly ghosts as well as the devas of the worlds of desire and of form who smelt the fragrance, came as well.

At that time, Vimalakirti said to Sariputra and the sravakas: “Virtuous Ones, you may now take the Tathagata’s immortal rice which has been infused with great compassion; do not give rise to the thought of limitation when taking it or you will not be able to digest it.” When some sravakas thought that the small quantity of rice seemed insufficient for the whole assembly.

The illusory Bodhisattva said: “Do not use the little virtue and intelligence of a sravaka to estimate the Tathagata’s boundless blessing and wisdom; the four oceans are exhaustible but this rice is inexhaustible. If all men took and rolled it into a ball as large as (Mount) Sumeru, they would not have finished eating it by the end of the aeon. Why? Because food that has been left over by those who have practiced boundless morality and discipline (sila), serenity (dhyana) and wisdom (prajna), liberation and knowledge of liberation, and who have won all merits, is inexhaustible.

Hence this bowl of rice will satisfy the whole meeting without being exhausted. The Bodhisattvas, Sravakas, devas and men who take it will experience comfort and joy, like the Bodhisattvas of all blessed pure lands. Their pores will give out profound fragrance which is like the scent of the trees in Fragrant Lands.”

Vimalakirti then asked the visiting Bodhisattvas: “How does the Tathagata of your land preach the Dharma?”

They replied: “The Tathagata of our land does not use word and speech to preach but uses the various fragrance to stimulate the devas in their observance of the commandments. They sit under fragrant trees and perceive how sweet the trees smell thereby realizing the samadhi derived from the store of all merits. When they realize this samadhi, they win all merits.”

These Bodhisattvas then asked Vimalakirti: “How does the World Honoured One, Sakyamuni Buddha, preach the Dharma?”

Vimalakirti replied: “Living beings of this world are pig-headed (stubborn) and difficult to convert; hence the Buddha uses strong language to tame them. He speaks of hells, animals and hungry ghosts in their planes (realms) of suffering; of the places of rebirth for stupid men as retribution for perverse deeds, words and thoughts, i.e. for killing, stealing, carnality, lying, double tongue, coarse language, affected speech, covetousness, anger, perverted views (which are the ten evils); for stinginess, breaking the precepts, anger, remissness, confused thoughts and stupidity (i.e. the six hindrances to the six paramitas); for accepting, observing and breaking the prohibitions; for things that should and should not be done; for obstructions and non-obstructions; for what is sinful and what is not; for purity and filthiness; for the worldly and holy states; for heterodoxy and orthodoxy; for activity and non-activity; and for samsara and nirvana. Since the minds of those who are difficult to convert are like monkeys, various methods of preaching are devised to check them so that they can be entirely tamed. Like elephants and horses which cannot be tamed without whipping them until they feel pain and become easily managed, the stubborn of this world can be disciplined only with bitter and eager words.”

After hearing this, the visiting Bodhisattvas said: “We have never heard of the World Honoured One, Sakyamuni Buddha, who conceals his boundless sovereign power to appear as a beggar to mix with those who are poor in order to win their confidence (for the purpose of liberating them) and of the Bodhisattvas here who are indefatigable and so humble and whose boundless compassion caused their rebirth in this Buddha land.”

Vimalakirti said: “As you have said, the Bodhisattvas of this world have strong compassion and their lifelong works of salvation for all living beings surpass those done in other pure lands during hundreds and thousands of aeons. Why? Because they achieved ten excellent deeds which are not required in other pure lands. What are these ten excellent deeds? They are: 1, charity (dana) to succour the poor; 2, precept-keeping (sila) to help those who have broken the commandments; 3, patient endurance (ksanti) to subdue their anger; 4, zeal and devotion (virya) to cure their remissness; 5, serenity (dhyana) to stop their confused thoughts; 6, wisdom (prajna) to wipe out ignorance; 7, putting an end to the eight distressful conditions for those suffering from them; 8, teaching Mahayana to those who cling to Hinayana; 9, cultivation of good roots for those in want of merits; and 10, the four Bodhisattva winning devices for the purpose of leading all living beings to their goals (in Bodhisattva development). These are the ten excellent deeds.”

The visiting Bodhisattvas asked: “How many Dharmas should a Bodhisattva achieve in this world to stop its morbid growth (defilements) in order to be reborn in the Buddha’s pure land?”

Vimalakirti replied: “A Bodhisattva should bring to perfection eight Dharmas to stop morbid growth in this world in order to be reborn in the Pure Land. They are: 1, benevolence towards all living beings with no expectation of reward; 2, endurance of sufferings for all living beings dedicating all merits to them; 3, impartiality towards them with all humility free from pride and arrogance; 4, reverence to all Bodhisattvas with the same devotion as to all Buddhas (i.e. without discrimination between Bodhisattvas and Buddhas); 5, absence of doubt and suspicion when hearing (the expounding of) sutras which he has not heard before; 6, abstention from opposition to the sravaka Dharma, 7, abstention from discrimination in regard to donations and offerings received with no thought of self-profit in order to subdue his mind; and 8, self-examination without contending with others. Thus, he should achieve singleness of mind bent on achieving all merits; these are the eight Dharmas.”

After Vimalakirti and Manjusri had thus expounded the Dharma, hundreds and thousands of devas developed the mind set on supreme enlightenment, and ten thousand Bodhisattvas realized the patient endurance of the uncreate.

CHAPTER ELEVEN

THE BODHISATTVA CONDUCT

The Buddha was expounding the Dharma at Amravana park which suddenly became majestic and extensive while all those present turned golden hued.

Ananda asked the Buddha: “World Honoured One, what is the cause of these auspicious signs, why does this place become extensive and majestic and why does the assembly turn golden hued?”

The Buddha replied: “This is because Vimalakirti and Manjusri, with their followers circumambulating them, want to come here; hence these auspicious signs.”

At Vaisali, Vimalakirti said to Manjusri: “We can now go and see the Buddha, so that we and the Bodhisattvas can pay reverence and make offerings to Him.”

Manjusri said: “Excellent, let us go; it is now time to start.”

Vimalakirti then used his transcendental powers to carry the whole meeting with the lion thrones on the palm of his right hand and flew (in the air) to the Buddha’s place. When they landed there, Vimalakirti bowed his head at His feet, walked round Him from the right seven times, and bringing his palms together, stood at one side. The Bodhisattvas left their lion thrones to bow their heads at His feet, and also walked round Him seven times and stood at one side. The Buddha’s chief disciples with Indra, Brahma (both as protectors of the Dharma) and the four deva kings of the four heavens, also left their lion thrones, bowed their heads at His feet, walked round Him seven times and then stood at one side.

The Buddha comforted the Bodhisattvas and ordered them to take their seats to listen to His teaching.

After they had sat down the Buddha asked Sariputra: “Have you seen what the great Bodhisattvas have done with their transcendental powers?”

Sariputra replied that he had.

The Buddha asked: “What do you think of all this?”

Sariputra answered: “I saw them do inconceivable (feats), which the mind can neither think of nor anticipate.”

Ananda then asked the Buddha: “World Honoured One, the fragrance we are smelling was never perceived before; what is it?”

The Buddha replied: “Ananda, it is the fragrance given out by the pores of these Bodhisattvas.”

At that, Sariputra said to Ananda: “Our pores also give the same fragrance!”

Ananda asked Sariputra: “Where does it come from?”

Sariputra replied: “It is this Upasaka Vimalakirti who obtained what was left over from the Buddha’s meal in the Fragrant Land, and those who ate it at his abode give out this fragrance from their pores.”

Ananda then asked Vimalakirti: “How long does this fragrance last?”

Vimalakirti replied: “It lasts until the rice has been digested.”

Ananda asked: “How long does this take?”

Vimalakirti replied: “It will be digested after a week. Ananda, sravakas who have not reached the right position (nirvana) will attain it after taking this rice which will then be digestible, and those who have attained nirvana will realize liberation of their minds (from the subtle conception of nirvana) and then the rice will be digested. Those who have not developed the Mahayana mind will develop it and then the rice will be digested. Those who have developed it and take this rice will achieve the patient endurance of the uncreate, and the rice will then be digestible. Those who have achieved the patient endurance of the uncreate and take this rice will reincarnate once more for final development into Buddhahood and the rice will be digested. Like an effective medicine which cures an ailment before wasting away, this rice will be digestible after it has killed all troubles and afflictions (klesa).”

Ananda said to the Buddha: “World Honoured One, it is indeed a rare thing that this fragrant rice performs the Buddha work of salvation.”

The Buddha said: “It is so, Ananda, it is so.”

There are Buddha lands where the Buddha light performs the work of salvation;

Where the Bodhisattvas perform it;

Where illusory men created by the Buddha do it;

Where the Bodhi-trees do it;

Where the Buddha’s robe and bedding do it;

Where the rice taken by the Buddha does it;

Where parks and temples do it;

Where (the Buddha’s) thirty-two physical marks and their eighty notable characteristics do it;

Where the Buddha’s body (rupa-kaya) does it;

Where empty space does it;

Living beings practice discipline with success because of these causes. Also used for the same purpose are dream, illusion, shadow echo, the image in a mirror, the moon reflected in water, the flame of a fire, sound, voice, word, speech and writing,

The pure and clean Buddha land, silence with neither word nor speech, neither pointing, discerning, action nor activity. Thus, Ananda, whatever the Buddhas do by either revealing or concealing their awe-inspiring majesty, is the work of salvation.

Ananda, because of the four basic delusions (in reference to the ego) divided into 84,000 defilements which cause living beings to endure troubles and tribulations, the Buddhas avail themselves of these trials to perform their works of salvation. This is called entering the Buddha’s Dharma door to enlightenment (Dharmaparyaya).

“When entering this Dharma door, if a Bodhisattva sees all the clean Buddha lands, he should not give rise to joy, desire and pride, and if he sees all the unclean Buddha lands he should not give rise to sadness, hindrance and disappointment; he should develop a pure and clean mind to revere all Tathagatas who rarely appear and whose merits are equal in spite of their appearance in different lands (clean and unclean) to teach and convert living beings.

“Ananda, you can see different Buddha lands (i.e. clean and unclean) but you see no difference in space which is the same everywhere. Likewise, the physical bodies of Buddhas differ from one another but their omniscience is the same.

“Ananda, the (underlying) nature of the physical bodies of the Buddhas, their discipline, serenity, liberation and full knowledge of liberation, their (ten) powers, their (four) fearlessnesses, their eighteen unsurpassed characteristics, their boundless kindness and compassion, their dignified deeds, their infinite lives, their preaching of the Dharma to teach and convert living beings and to purify Buddha lands are all the same. Hence, their titles of Samyaksambuddha, Tathagata and Buddha.

“Ananda, if I am to give you the full meaning of these three titles, you will pass the whole aeon without being able to hear it completely. Even if the great chiliososm is full of living beings who are all good listeners and like you can hold in memory everything they hear about the Dharma, they will also pass the whole aeon without being able to hear my full explanation (of these three titles). For, Ananda, the Buddha’s supreme enlightenment is boundless and his wisdom and power of speech are inconceivable.”

Ananda said: “From now on I dare no more claim to have heard much of the Dharma.”

The Buddha said: “Ananda, do not give way to backsliding. Why? Because I have said that you have heard much more about the Dharma than the sravakas but not than the Bodhisattvas. Ananda, a wise man should not make a limited estimate of the Bodhisattva stage (because) the depths of the oceans can be measured but the Bodhisattva’s serenity, wisdom, imperturbability, power of speech and all his merits cannot be measured. Ananda, let us put aside the Bodhisattva conduct. The transcendental powers which Vimalakirti has demonstrated today cannot be achieved by all sravakas and pratyeka-buddhas using their spiritual powers for hundreds and thousands of aeons.”

At that time, the visiting Bodhisattvas put their palms together and said to the Buddha: “World Honoured One, when we first saw this world we thought of its inferiority but we now repent of our wrong opinion. Why? Because the expedients (upaya) employed by all Buddhas are inconceivable; their aim being to deliver living beings they appear in different Buddha lands suitable for the purpose. World Honoured One, will you please bestow upon us some little Dharma so that when we return to our own land we can always remember you.”

The Buddha said to them: “There are the exhaustible and the inexhaustible Dharmas which you should study. What is the exhaustible? It is the active (yu wei or mundane) Dharma. What is the inexhaustible? It is the non-active (wu wei or supramundane) Dharma. As Bodhisattvas, you should not exhaust (or put an end to) the mundane (state); nor should you stay in the supramundane (state).

“What is meant by not exhausting the mundane (state)? It means not discarding great benevolence; not abandoning great compassion; developing a profound mind set on the quest of all-knowledge (sarvajna or Buddha knowledge) without relaxing for even an instant; relentless teaching and converting living beings; constant practice of the four Bodhisattva winning methods; upholding the right Dharma even at the risk of one’s body and life; unwearied planting of all excellent roots; unceasing application of expedient devices (upaya) and dedication (parinamana); never-ending quest of the Dharma; unsparing preaching of it; diligent worship of all Buddhas; hence fearlessness when entering the stream of birth and death; absence of joy in honour and of sadness in disgrace; refraining from slighting non-practisers of the Dharma; respecting practisers of Dharma as if they were Buddhas; helping those suffering from klesa to develop the right thought; keeping away from (desire and) pleasure with no idea of prizing such a high conduct; no preference for one’s happiness but joy at that of others; regarding one’s experience in the state of samadhi as similar to that in a hell; considering one’s stay in samsara (i.e. state of birth and death) as similar to a stroll in a park; giving rise to the thought of being a good teacher of Dharma when meeting those seeking it; giving away all possessions to realize all-knowledge (sarvajna); giving rise to the thought of salvation when seeing those breaking the precepts; thinking of the (six) perfections (paramitas) as dear as one’s parents; thinking of the (thirty-seven) conditions contributory to enlightenment as if they were one’s helpful relatives; planting all excellent roots without any restrictions; gathering the glorious adornments of all pure lands to set up one’s own Buddha land; unrestricted bestowal of Dharma to win all the excellent physical marks (of the Buddha); wiping out all evils to purify one’s body, mouth and mind; developing undiminished bravery while transmigrating through samsara in countless aeons; untiring determination to listen to (an account of) the Buddha’s countless merits; using the sword of wisdom to destroy the bandit of klesa (temptation) to take living beings out of (the realm of the five) aggregates (skandhas) and (twelve) entrances (ayatana) so as to liberate them for ever; using firm devotion to destroy the army of demons; unceasing search for the thought-free wisdom of reality; content with few desires while not running away from the world in order to continue the Bodhisattva work of salvation; not infringing the rules of respect-inspiring deportment while entering the world )to deliver living beings); use of the transcendental power derived from wisdom to guide and lead all living beings; controlling (dharani) the thinking process in order never to forget the Dharma; being aware of the roots of all living beings in order to cut off their doubts and suspicions (about their underlying nature); use of the power of speech to preach the Dharma without impediment; perfecting the ten good (deeds) to win the blessings of men and devas (in order to be reborn among them to spread the Dharma); practicing the four infinite minds (kindness, pity, joy and indifference) to teach the Brahma heavens; rejoicing at being invited to expound and extol the Dharma in order to win the Buddha’s (skillful) method of preaching; realizing excellence of body, mouth and mind to win the Buddha’s respect-inspiring deportment; profound practice of good Dharma to make one’s deeds unsurpassed; practicing Mahayana to become a Bodhisattva monk; and developing a never-receding mind in order not to miss all excellent merits.

“This is the Bodhisattva not exhausting the mundane state.

“What is the Bodhisattva not staying in the supra-mundane state (nirvana)? It means studying and practicing the immaterial but without abiding in voidness; studying and practicing formlessness and inaction but without abiding in them; studying and practicing that which is beyond causes but without discarding the roots of good causation; looking into suffering in the world without hating birth and death (i.e. samsara); looking into the absence of the ego while continuing to teach all living beings indefatigably (relentlessly); looking into nirvana with no intention of dwelling in it permanently; looking into the relinquishment (of nirvana) while one’s body and mind are set on the practice of all good deeds; looking into the (non-existing) destinations of all things while the mind is set on practicing excellent actions (as true destinations); looking into the unborn (i.e. the uncreate) while abiding in (the illusion of) life to shoulder responsibility (to save others); looking into passionlessness without cutting off the passion-stream (in order to stay in the world to liberate others); looking into the state of non-action while carrying out the Dharma to teach and convert living beings; looking into nothingness without forgetting about great compassion; looking into the right position (of nirvana) without following the Hinayana habit (of staying in it); looking into the non-reality of all phenomena which are neither firm nor have an independent nature, and are egoless and formless, but since one’s own fundamental vows are not entirely fulfilled, one should not regard merits, serenity and wisdom as unreal and so cease practicing them.

“This is the Bodhisattva not staying in the non-active (wu wei) state.

“Further, to win merits, a Bodhisattva does not stay in the supramundane, and to realize wisdom he does not exhaust the mundane. Because of his great kindness and compassion, he does not remain in the supramundane, and in order to fullfil all his vows, he does not exhaust the mundane. To gather the Dharma medicines he does not stay in the supramundane, and to administer remedies he does not exhaust the mundane. Since he knows the illnesses of all living beings he does not stay in the supramundane, and since he wants to cure their illnesses, he does not exhaust the mundane.

“Virtuous Ones, a Bodhisattva practicing this Dharma neither exhausts the mundane nor stays in the supramundane. This is called the exhaustible and inexhaustible Dharma doors to liberation which you should study.”

After hearing the Buddha expounding the Dharma, the visiting Bodhisattvas were filled with joy and rained (heavenly) flowers of various colours and fragrances in the great chiliocosm as offerings to the Buddha and His sermon. After this, they bowed their heads at the Buddha’s feet and praised His teaching which they had not heard before, saying: “How wonderful is Sakyamuni Buddha’s skillful use of expedient methods (upaya).”

After saying this, they disappeared to return to their own land.

CHAPTER TWELVE

SEEING AKSOBHYA BUDDHA

The Buddha then asked Vimalakirti: “You spoke of coming here to see the Tathagata, but how do you see Him impartially?”

Vimalakirti replied: “Seeing reality in one’s body is how to see the Buddha. I see the Tathagata did not come in the past, will not go in the future, and does not stay in the present. The Tathagata is seen neither in form (rupa, the first aggregate) nor in the extinction of form nor in the underlying nature of form. Neither is He seen in responsiveness (vedana), conception (sanjna), discrimination (samskara) and consciousness (vijnana) (i.e. the four other aggregates), their extinction and their underlying natures. The Tathagata is not created by the four elements (earth, water, fire and air), for He is (immaterial) like space. He does not come from the union of the six entrances (i.e. the six sense organs) for He is beyond eye, ear, nose, tongue, body and intellect. He is beyond the three worlds (of desire, form and formlessness) for He is free from the three defilements (desire, hate and stupidity). He is in line with the three gates to nirvana and has achieved the three states of enlightenment (or three insights) which do not differ from (the underlying nature of) unenlightenment. He is neither unity nor diversity, neither selfness nor otherness, neither form nor formlessness, neither on this shore (of enlightenment) nor in mid-stream when converting living beings. He looks into the nirvanic condition (of stillness and extinction of worldly existence) but does not dwell in its permanent extinction. He is neither this nor that and cannot be revealed by these two extremes. He cannot be known by intellect or perceived by consciousness. He is neither bright nor obscure. He is nameless and formless, being neither strong nor weak, neither clean nor unclean, neither in a given place nor outside of it, and neither mundane nor supramundane. He can neither be pointed out nor spoken of. He is neither charitable nor selfish; he neither keeps nor breaks the precepts; is beyond patience and anger, diligence and remissness, stillness and disturbance. He is neither intelligent nor stupid, and neither honest nor deceitful. He neither comes nor goes and neither enters nor leaves. He is beyond the paths of word and speech. He is neither the field of blessedness nor its opposite, neither worthy nor unworthy of worship and offerings. He can be neither seized nor released and is beyond ‘is’ and ‘is not’. He is equal to reality and to the nature of Dharma (Dharmata) and cannot be designated and estimated, for he is beyond figuring and measuring. He is neither large nor small, is neither visible nor audible, can neither be felt nor known, is free from all ties and bondage, is equal to the All-knowledge and to the (underlying) nature of all living beings, and cannot be differentiated from all things. He is beyond gain and loss, free from defilement and troubles (klesa), beyond creating and giving rise (to anything), beyond birth and death, beyond fear and worry, beyond like and dislike, and beyond existence in the past, future and present. He cannot be revealed by word, speech, discerning and pointing.

“World Honoured One, the body of the Tathagata being such, seeing Him as above-mentioned is correct whereas seeing Him otherwise is wrong.”

Thereupon, Sariputra asked Vimalakirti: “Where did you die to be reborn here?”

Vimalakirti asked back: “Is the (sravaka) Dharma which you have realized subject to death and rebirth?”

Sariputra replied: “It is beyond death and birth.”

Vimalakirti asked: “If there is neither birth nor death, why did you ask me: ‘Where did you die to be reborn here?’ What do you think of illusory men and women created by an illusionist; are they subject to death and birth?”

Sariputra replied: “They are not subject to death and birth. Have you not heard the Buddha say that all things are illusions?”

Vimalakirti said: “Yes, if all things are illusions, why did you ask me where I died to be reborn here? Sariputra, death is unreal and deceptive, and means decay and destruction (to the worldly man), while life which is also unreal and deceptive means continuance to him. As to the Bodhisattva, although he disappears (in one place) he does not put an end to his good (deeds), and although he reappears (in another) he prevents evils from arising.”

At that time, the Buddha said to Sariputra: “There is a (Buddha) land called the realm of Profound Joy whose Buddha is Aksobhya Buddha where Vimalakirti disappeared to come here.”

Sariputra said: “It is a rare thing, World Honoured One, that this man could leave a pure land to come to this world full of hatred and harmfulness!”

Vimalakirti asked Sariputra: Sariputra, what do you think of sunlight; when it appears does it unite with darkness?”

Sariputra replied: “Where there is sunlight, there is no darkness.”

Vimalakirti asked: “Why does the sun shine on Jambudvipa (this earth)?”

Sariputra replied: “It shines to destroy darkness.”

Vimalakirti said: “Likewise, a Bodhisattva, although born in an unclean Buddha land, does not join and unite with the darkness of ignorance but (teaches and) converts living beings to destroy the obscurity of klesa.”

As the assembly admired and wished to see the Immutable Tathagata, the Bodhisattvas and sravakas of the pure land of Profound Joy.

The Buddha who read their thoughts said to Vimalakirti: “Virtuous man, please show the Immutable Tathagata and the Bodhisattvas and sravakas of the land of Profound Joy to this assembly who want to see them.”

Vimalakirti thought that he should, while remaining seated, take with his hand the world of Profound Joy with its iron enclosing mountains, hills, rivers, streams, ravines, springs, seas, Sumerus, sun, moon, stars, planets, palaces of heavenly dragons, ghosts, spirits and devas, Bodhisattvas, sravakas, towns, hamlets, men and women of all ages, the Immutable Tathagata, his bo-tree (bodhi-tree) and beautiful lotus blossoms, which were used to perform the Buddha work of salvation in the ten directions, as well as the tree flights of gemmed steps linking Jambudvipa (our earth) with Trayastrimsas by which the devas descended to earth to pay reverence to the Immutable Tathagata and to listen to his Dharma, and by which men ascended to Trayastrimsas to see the devas. All this was the product of countless merits of the realm of Profound Joy, from the Akanistha heaven above to the seas below and was lifted by Vimalakirti with his right hand with the same ease with which a potter raises his wheel, taking everything to earth to show it to the assembly as if showing his own head-dress.

Vimalakirti then entered the state of samadhi and used his supramundane power to take with his right hand the world of Profound Joy which he placed on earth. The Bodhisattvas, sravakas and some devas who had realized supramundane said to their Buddha: “World Honoured One, who is taking us away? Will you please protect us?”

The Immutable Buddha said: “This is not done by me but by Vimalakirti who is using his supramundane power.” But those who had not won supramundane powers neither knew nor felt that they had changed place. The world of Profound Joy neither expanded nor shrank after landing on the earth which was neither compressed nor straitened, remaining unchanged as before.

At that time, Sakyamuni Buddha said to the assembly: “Look at the Immutable Tathagata of the land of Profound Joy which is majestic, where the Bodhisattvas live purely and the (Buddha’s) disciples are spotless.”

The assembly replied: “Yes, we have seen.”

The Buddha said: “If a Bodhisattva wishes to live in such a pure and clean Buddha land, he should practise the path trodden by the Immutable Tathagata.”

When the pure land of Profound Joy appeared fourteen nayutas of people in this saha world developed the mind set on supreme enlightenment, and vowed to be reborn in the realm of Profound Joy. Sakyamuni Buddha then prophesied their coming rebirth there.

After the (visiting Bodhisattvas had done their) work of salvation for the benefit of living beings in this world, the pure land of Profound Joy returned to its original place. And this was seen by the whole assembly.

The Buddha then said to Sariputra: “Have you seen the world of Profound Joy and its Immutable Tathagata?”

Sariputra replied: “Yes, World Honoured One, I have. May all living beings win a pure land similar to that of the Immutable Buddha and achieve supramundane powers like those of Vimalakirti!

World Honoured One, we shall soon realize a great benefit resulting from our meeting and paying obeisance to this man now. And living beings, hearing this sutra now or after the Buddha’s nirvana, will also realize a great benefit; how much more so, if after hearing it, they believe, understand, receive and uphold it or read, recite, explain and preach it, and practice its Dharma accordingly? He who receives this sutra with both hands, will in reality secure the treasure of the Dharma-gem; if, in addition, he reads, recites and understands its meaning and practices it accordingly, he will be blessed and protected by all Buddhas. Those making offerings to this man (Vimalakirti), will through him automatically make offerings to all Buddhas. He who copies this sutra to put it into practice, will be visited by the Tathagata who will come to his house. He who rejoices at hearing this sutra, is destined to win all knowledge (sarvajna). And he who can believe and understand this sutra, or even (any of) its four-line gathas and teaches it to others, will receive the (Buddha’s) prophecy of his future realization of supreme enlightenment.”

CHAPTER THIRTEEN

THE OFFERING OF DHARMA

Thereupon, Sakra who was in the assembly, said to the Buddha: “World Honoured One, although I have listened to hundreds and thousands of sutras expounded by you and Manjusri, I did not hear of this inconceivable sutra of supramundane sovereign power and absolute reality. As I understand from your present preaching, if living beings listening to the Dharma of this sutra, believe, understand, receive, uphold, read and recite it, they will surely realize this Dharma. How much more so if someone practices it as expounded; he will shut all doors to evil destinies and will open up all doors to blessing; will win the Buddha’s perfection; will overcome heresy; destroy the demons; cultivate bodhi; set up a place of enlightenment (bodhimandala) and follow in the Tathagata’s footsteps.

World Honoured One, if there are people who receive, uphold, read, recite and practice this sutra, I and my followers will provide them with all the necessaries of life. If this sutra is kept in a town or a hamlet, in a grove or a desert, I and my followers will come to the place of the preacher to listen to its Dharma. I shall cause the unbelievers to develop faith in this sutra. As to the believers of it I shall protect them.”

The Buddha said: “Excellent, Sakra, excellent; it is gratifying to hear what you have just said. This sutra gives a detailed exposition of the inconceivable supreme enlightenment realized by past, future and present Buddhas.

“Therefore, Sakra, if a virtuous man or woman receives, keeps, reads, recites and reveres this sutra, such an attitude is equal to making offering to past, future and present Buddhas. Sakra, if the great chiliocosm were full of countless Tathagatas as many as the sugar canes, bamboos, reeds, recites grains and hemp seeds in its fields; and if a virtuous man or woman who has passed either a whole aeon or decreasing kalpa to revere, honour, praise, serve and make offerings to these Buddhas, and then after their nirvana (death) should build with relics from their bodies a seven-gemmed stupa as large as the four deva-heavens (put together) and of a height reaching the Brahma heaven with a majestic spire, to which he or she will make offerings of flowers, incense, strings of precious stones, banners and melodious music, during either a whole kalpa or in a decreasing one, Sakra, what do you think of his or her merits? Are they many?”

Sakra replied: “Very many, World Honoured One, and it is impossible to count his or her merits for hundreds and thousands of aeons.”

The Buddha said: “Sakra, you should know that if another virtuous man or woman, after hearing this sutra of inconceivable liberation, believes, understands, receives, keeps, reads, recites and practices this sutra, his or her merits will surpass those of the former man or woman. Why? Because the bodhi (enlightenment) of all Buddhas originates from this Dharma, and since enlightenment is beyond all measuring, the merits of this sutra cannot be estimated.”

The Buddha continued: “Long before an uncountable number of aeons in the past there was a Buddha called Bhaisajya-raja (whose titles are:) Tathagata, Arhat, Samyaksambuddha, Vidya-Carana-Sampanna, Sugata, Lokavid, Anuttara, Purusa-Damya-Sarathi, Sasta Devamanusyanam, and Buddha-lokanatha or Bhagavan. His world was called Mahavyuha and the then aeon Alamkarakakalpa. The Buddha Bhaisajya-raja lived for twenty small kalpas. The number of sravakas reached thirty-six nayutas and that of Bodhisattvas twelve lacs. There, Sakra, was a heavenly ruler (cakravarti) called Precious Canopy who possessed all the seven treasures and was the guardian of four heavens. He had a thousand sons who were respectable and brave and had overcome all opposition.

“At the time Precious Canopy and his retinue had worshipped and made offerings to the Tathagata Bhaisajya-raja for five aeons after which he said to his thousand sons: ‘You should respectfully make offerings to the Buddha as I have done.’

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.”

Lunar Canopy asked: ‘What is this offering of Dharma?’

The deva replied: ‘Go to the Tathagata Bhaisajya who will explain it fully.’

Thereupon, Lunar Canopy came to the Tathagata Bhaisajya, bowed his head at his feet and stood at his side, asking: ‘World Honoured One, (I have heard that) the offering of Dharma surpasses all other forms of offering; what is the offering of Dharma?’

“The Tathagata repolied: ‘Virtuous one, the offering of Dharma is preached by all Buddhas in profound sutras but it is hard for worldly men to believe and accept it as its meaning is subtle and not easily detected, for it is impeacable in its purity and cleanness. It is beyond the reach of thinking and discriminating; it contains the treasure of the Bodhi-sattva’s Dharma store and is sealed by the Dharani-symbol; it never backslides for it achieves the six perfections (paramitas); discerns the difference between various meanings; is in line with the bodhi Dharma; is at the top of all sutras; helps people to enter upon great kindness and great compassion; to keep from demons and perverse views, and to conform with the law of causality and the teaching on the unreality of an ego; a man, a living being and life and on voidness, formlessness, non-creating and non-uprising. It enables living beings to sit in a bodhimandala to turn the wheel of the law. It is praised and honoured by heavenly dragons, gandharvas, etc. It can help living beings to reach the Buddha’s Dharma store and gather all knowledge (sarvajna realized by) saints and sages, preach the path followed by all Bodhisattvas; rely on the reality underlying all things; proclaim the (doctrine of) impermanence, suffering; voidness and absence of ego and nirvana. It can save all living beings who have broken the precepts and keep in awe all demons, heretics and greedy people. It is praised by the Buddhas, saints and sages for it wipes out suffering from birth and death; proclaims the joy in nirvana as preached by past; future and present Buddhas in the ten directions.

“If a listener after hearing about this sutra, believes, understands, receives, upholds, reads and recites it and uses appropriate methods (upaya) to preach it clearly to others, this upholding of the Dharma is called the offering of Dharma.

“Further, the practice of all Dharmas as preached; to keep in line with the doctrine of the twelve links in the chain of existence; to wipe out all heterodox views; to achieve the patient endurance of the uncreate (anutpatti-dharma-ksanti) (as beyond creation); to settle once for all the unreality of the ego and the non-existence of living beings; and to forsake all dualities of ego and its objects without deviation from and contradiction to the law of causality and retribution for good and evil; by trusting to the meaning rather than the letter; to wisdom rather than consciousness; to sutras revealing the whole truth rather than those of partial revelation; and to the Dharma instead of the man (i.e. the preacher); to conform with the twelve links in the chain of existence (nidanas) that have neither whence to come nor wither to go; beginning from ignorance (avidya) which is fundamentally non-existent, and conception (samskara) which is also basically unreal, down to birth (jati) which is fundamentally non-existent; and old age and death (jaramarana) which are equally unreal. Thus, contemplated, the twelve links in the chain of existence are inexhaustible, thereby putting an end to the (wrong) view of annihilation. This is the unsurpassed offering of Dharma.”

The Buddha then said to Sakra: “Lunar Canopy, after hearing the Dharma from the Buddha Bhaisajya (the Buddha of Medicine), realized (only) the patience of Meekness and took off his precious robe to offer it to that Buddha, saying: “World Honoured One, after your nirvana, I shall make offerings of Dharma to uphold the right doctrine; will your awe-inspiring majestic help me to overcome the demons and to practise the Bodhisattva line of conduct?’”

The Buddha Bhaisajya knew of his deep thought and prophesied: “Until the last moment you will guard the Dharma protecting citadel.”

Sakra, at that time Lunar Canopy perceived the pure and clean Dharma, and after receiving the Buddha’s prophecy, believed it and left his home to join the order. He practiced the Dharma so diligently that he soon realized the five transcendental powers. In his Bodhisattvas development, he won the endless power of speech through his perfect control (dharani- of all external influences). After the nirvana of the Buddha Bhaisajya, he used this power of speech to turn the wheel of the law, spreading the Dharma widely for ten small aeons.

Lunar Canopy was indefatigable (untiring) in his preaching of the Dharma and converted a million lacs of people who stood firm in their quest of supreme enlightenment, fourteen nayutas of people who set their minds on achieving the sravaka and pratyeka-buddha stages, and countless living beings who were reborn in the heavens.

Sakra, who was that Royal Precious Canopy? He is now a Buddha called the Tathagata Precious Flame and his one thousand sons are the thousand Buddhas of the (present) Bhadrakalpa (the virtuous aeon) whose first Buddha was Krakucchanda and last Buddha was Rucika. Bhiksu Lunar Canopy was myself. Sakra, you should know that the offering of Dharma is the highest form of offering. Therefore, Sakra, you should make the offering of Dharma as an offering to all Buddhas.”

CHAPTER FOURTEEN

INJUNCTION to SPREAD this SUTRA

The Buddha then said: to Maitreya: “Maitreya, I now entrust you with the Dharma of supreme enlightenment which I have collected during countless aeons. In the third (and last) period of the Buddha kalpa you should use transcendental power to proclaim widely in Jambuvipa (the earth) (profound) sutras such as this one, without allowing them to be discontinued. For in future generations there will be virtuous men and women, as well as heavenly dragons, ghosts, spirits, gandharvas, and raksasas who will take pleasure in the great Dharma and will set their minds on the quest of supreme enlightenment; if they do not hear about such sutras they will miss a great advantage. For these people are fond of and believe in these sutras, which they will readily accept by placing them on their heads and which they will widely proclaim for the profit of living beings.

Maitreya, you should know that there are two categories of Bodhisattvas: those who prefer proud words and a racy style, and those who are not afraid (of digging out) the profound meanings which they can penetrate. Fondness of proud words and a racy style denotes the superficiality of a newly initiated Bodhisattva; but he who, after hearing about the freedom from infection and bondage as taught in profound sutras, is not afraid of their deep meanings which he strives to master, thereby developing a pure mind to receive, keep, read, recite and practise (the Dharma) as preached is a Bodhisattva who has trained for a long time.

Maitreya, there are two classes of newly initiated Bodhisattvas who cannot understand very deep Dharmas: those who have not heard about profound sutras and who, giving way to fear and suspicion, cannot keep them but indulge in slandering them, saying: ‘I have never heard about them; where do they come from?’, and those who refuse to call on, respect and make offerings to the preachers of profound sutras or who find fault with the latter; these are two classes of newly initiated Bodhisattvas who cannot control their minds when hearing the deep Dharma, thereby harming themselves.

Maitreya, further, there are two categories of Boshisattvas who harm themselves and fail to realize the patient endurance of the uncreate in spite of their belief and understanding of the deep Dharma: they are (firstly) those who belittle newly initiated Boshisattva and do not teach and guide them; and (secondly) those who, despite their faith in the deep Dharma, still give rise to discrimination between form and formlessness.”

After hearing the Buddha expound the Dharma, Maitreya said: “World Honoured One, I have not heard all this before. As you have said, I shall keep from these evils and uphold the Dharma of supreme enlightenment which the Tathagata has collected during countless aeons. In future, if there are virtuous men and women who seek for Mahayana, I shall see to it that this sutra will be placed in their hands, and shall use transcendental power to make them remember it so that they can receive, keep, read, recite and proclaim it widely.

“World Honoured One, in the coming Dharma ending age, if there are those who can receive, keep, read and recite this sutra and expound it widely, they will do so under the influence of my transcendental power.”

The Buddha said: “Excellent, Maitreya, excellent; as you have said, I will help you achieve this great joy.”

At that, all the Bodhisattvas in the assembly brought their palms together and said to the Buddha: After your nirvana, we will also proclaim this Dharma of supreme enlightenment widely in the ten directions and will guide preachers of Dharma to obtain this sutra.”

The four kings of devas said to the Buddha: “World Honoured One, in all towns and villages, in the groves and wilderness, and where there is this sutra and people reading, reciting, explaining and proclaiming it, I will lead local officials to go to their places to listen to the Dharma and to protect them so that no one dares to one within one hundred yojanas of their places to trouble them.”

The Buddha then said to Ananda: “Ananda, you too should receive, keep and spread this sutra widely.”

Ananda said: “Yes, World Honoured One, I have received this sutra and will keep it. What is its title?”

The Buddha said: “Ananda, its title is ‘The Sutra spoken by Vimalakirti’, or ‘The Inconceivable Door to Liberation’, under which you should receive and keep it.”

After the Buddha had expounded this sutra, the old upasaka Vimalakirti, Manjusri, Sariputra, Ananda and others as well as devas, asuras and all those present were filled with joy; believed, received and kept it; paid reverence and went away.


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