說無垢稱經

Fascicle One

1. Introductory Chapter

Thus have I heard: At one time, the Blessed One was dwelling in the Amra Grove near the city of Vaishali, together with eight thousand great bhikshus and thirty-two thousand great bodhisattvas. They were all known to the entire assembly and possessed great spiritual powers. Their cultivation and endeavors had been accomplished; they were sustained and protected by the majestic virtue of the Buddhas; they firmly guarded the citadel of the true Dharma and upheld all the true teachings.

They expounded with the lion’s roar, their harmonious voices resounding throughout the ten directions. Uninvited, they served as good spiritual friends to sentient beings. They perpetuated the Three Jewels without allowing them to be cut off, vanquished the hostile maras, and subdued the adherents of non-Buddhist paths.

They had forever eliminated all karmic obstructions and hindrances; mindfulness, samadhi, and dharani were perfected in them. They had established unobstructed gateways of wisdom and liberation and uninterruptedly attained all dharmas in their excellence. They had perfected mindfulness, wisdom, samadhi, and dharani; attained foremost generosity and discipline; possessed a tranquil moral nature; and perfected patient acceptance, right effort, meditation, prajna, skillful means, wondrous vows, powers, wisdom, and the paramitas.

They had realized the non-arising of dharmas, yet there was nothing attained. They could turn the irreversible Dharma wheel; had attained signlessness; and were sealed and confirmed by the wondrous Dharma. They clearly knew the superior and inferior faculties of sentient beings and could not be overcome by anyone in the entire assembly.

They could discipline others with fearlessness; had amassed inexhaustible provisions of merit and wisdom; and possessed bodies adorned with the finest excellent marks. They had cast aside all the splendid ornaments of the world. Their noble renown resounded as far as the heaven of Shakra.

Their faith was as firm as vajra, and their confidence in the Buddha-Dharma was indestructible. They showered down the precious true Dharma, pure as ambrosial rain. Their speech was the most sublime of all speech.

Regarding the profound meaning of the Dharma, they penetrated dependent origination and had severed the two extremes and the continuity of habitual views. They expounded without fear, like the lion’s roar, and their teaching of the Dharma was like the reverberation of thunder. They were immeasurable and transcended the domain of measurement.

As repositories of the Dharma treasure of wisdom, they were great guides. Upright, discerning, gentle, and subtle, they had perfected dharmas difficult to see and hear and penetrated all profound true meanings. They knew the inclinations of sentient beings, whether they had a refuge or lacked one.

They had received the anointment of the Unequaled, Perfectly Equal Wisdom of the Buddha and were approaching the Buddha’s powers, fearlessnesses, and unique qualities. They had eliminated all the terrifying lower realms and crossed every perilous abyss. They had completely cast away the vajra weapons of conditioned arising.

Always mindful of manifesting birth in various realms, they acted as great kings of medicine. They thoroughly knew the methods of healing and prescribed medicine according to each illness, swiftly curing disease and bringing sentient beings peace and happiness. They had accomplished immeasurable merit and adorned and purified immeasurable Buddha lands.

All who saw or heard them received beneficial grace, and none of their deeds was fruitless. Even if their virtues were praised for immeasurable hundreds of thousands of kotis of nayutas of kalpas, they could not be exhausted.

Their names were: Bodhisattva Equal Contemplation, Bodhisattva Unequaled Contemplation, Bodhisattva Contemplation of Equality and Inequality, Bodhisattva King of Samadhi and Spiritual Transformations, Bodhisattva Sovereign in the Dharma, Bodhisattva Dharma Banner, Bodhisattva Light Banner, Bodhisattva Adornment of Light, Bodhisattva Great Adornment, Bodhisattva Jewel Peak, Bodhisattva Peak of Eloquence, Bodhisattva Jewel Hand, Bodhisattva Hand of the Jewel Seal, Bodhisattva Ever-Raised Hand, Bodhisattva Ever-Lowered Hand, Bodhisattva Ever-Extended Neck, Bodhisattva Ever-Joyful Faculty, Bodhisattva King of Constant Joy, Bodhisattva Unyielding Eloquence, Bodhisattva Treasury of Space, Bodhisattva Bearer of the Jewel Torch, Bodhisattva Jewel Auspiciousness, Bodhisattva Jewel Giving,

Bodhisattva Indra’s Net, Bodhisattva Net of Light, Bodhisattva Unobstructed Meditation, Bodhisattva Peak of Wisdom, Bodhisattva Heavenly King, Bodhisattva Destroyer of Mara, Bodhisattva Lightning Deva, Bodhisattva King Who Manifests Spiritual Transformations, Bodhisattva Adorned Equally with Excellent Marks, Bodhisattva Lion’s Roar, Bodhisattva Voice of the Thundercloud, Bodhisattva King Who Strikes with a Mountainous Form, Bodhisattva Fragrant Elephant, Bodhisattva Great Fragrant Elephant, Bodhisattva Ever-Diligent, Bodhisattva Who Casts Off the Wholesome Yoke, Bodhisattva Wondrous Wisdom, Bodhisattva Wondrous Birth, Bodhisattva Supreme Lotus Treasury, Bodhisattva King of Samadhi, Bodhisattva Lotus Adornment, Bodhisattva Avalokiteshvara, Bodhisattva Mahasthamaprapta,

Bodhisattva Brahma Net, Bodhisattva Jewel Staff, Bodhisattva Unconquered, Bodhisattva Conqueror of Mara, Bodhisattva Adorner of Lands, Bodhisattva Golden Topknot, Bodhisattva Jeweled Topknot, Bodhisattva Maitreya, Bodhisattva Manjushri, and Bodhisattva Jeweled Canopy.

Such were the thirty-two thousand great bodhisattvas who served as leaders.

There were also ten thousand Brahma devas, led by Brahma King Sikhin, who had come from the four great continents called Sorrowless. Wishing to behold, venerate, and make offerings to the Blessed One and to hear the Dharma, they attended this great assembly.

There were also twelve thousand heavenly lords from other regions of the four great continents who, likewise wishing to behold, venerate, and make offerings to the Blessed One and to hear the Dharma, attended this great assembly.

In addition, devas of great power, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, Shakra, Brahma, the world-protectors, and others assembled there. The fourfold assembly of bhikshus, bhikshunis, upasakas, and upasikas also gathered together.

At that time, the Blessed One taught the Dharma to immeasurable hundreds of thousands in the great assembly, who respectfully surrounded him. He was like the great king of mountains, wondrous Mount Sumeru of jewels, rising from the ocean. Majestic and lofty in bearing, he sat upon the Great Lion Throne of the Jewel Treasury, manifesting radiant splendor that overshadowed the entire assembly.

At that time, in the city of Vaishali there was a Licchavi bodhisattva named Ratnakara. Together with five hundred Licchavi youths, each carrying a precious canopy adorned with the seven treasures, he came to the Amra Grove where the Blessed One was dwelling. They offered their precious canopies to the Blessed One.

After making their offerings, they bowed their heads at the Blessed One’s feet, circumambulated him seven times, and withdrew to stand to one side. Through the Buddha’s majestic spiritual power, all the precious canopies naturally joined together into a single canopy covering the entire trichiliocosm. The vast features of this world were all revealed within that precious canopy.

All the great kings of mountains—wondrous jeweled Mount Sumeru—all the Snow Mountains, Mount Mucilinda, Great Mount Mucilinda, the Fragrant Mountains, jeweled mountains, mountains of pure gold, Black Mountains, the Cakravada Mountains, the Great Cakravada Mountains, the oceans, rivers, streams, ravines, ponds, and hundreds of kotis of islands and great continents, as well as the sun, moon, stars, heavenly palaces, naga palaces, palaces of honored deities, cities, towns, villages, and capitals, all appeared within that precious canopy.

The true Dharma spoken by the Buddha-Tathagatas of the ten directions resounded together within the precious canopy, and everyone heard it distinctly.

Seeing the Buddha’s spiritual power, the great assembly rejoiced with unprecedented delight. Joining their palms, they bowed to the Buddha and gazed upon the Blessed One’s countenance without looking away even for an instant, standing silently.

Then, before the Buddha, Ratnakara knelt upon the ground, respectfully joined his palms, and praised the Buddha in verse:

Your pure eyes, broad and long, are wondrously beautiful,
Bright as the petals of a blue lotus.
You have realized the foremost purity of aspiration
And crossed to the farther shore through supreme shamatha.

We have seen the Great Sage employ spiritual transformations,
Manifesting throughout immeasurable lands in the ten directions;
Within them the Buddhas expound the Dharma,
And every being is able to hear.

Dharma King, your Dharma power surpasses all beings;
You constantly bestow the wealth of Dharma.
You clearly distinguish the characteristics of all dharmas,
Contemplate the ultimate truth, and subdue the hostile maras.

There is no self, no agent, and no recipient,
Yet wholesome and unwholesome karma is never lost.
Beneath the Bodhi tree you first conquered Mara’s power
And attained the tranquil ambrosia of bodhi.

This is not the activity of mind, thought, perception, or formations;
Adherents of mistaken non-Buddhist paths cannot fathom it.
Three times you turned the Dharma wheel in the great trichiliocosm;
That wheel brings tranquility, being tranquil in its original nature.

This rare Dharma was realized by wise devas and humans;
Then the Three Jewels appeared in the world.
With this wondrous Dharma you save all beings,
Who, free from sorrow and fear, forever dwell in peace and joy.

Great King of Medicine, liberator from birth, aging, and illness,
I bow to the One who is an ocean of boundless merit.
Unmoved by the eight worldly conditions, like the king of mountains,
You have compassion for wholesome and unwholesome beings alike.

Your mental activity is impartial, like space;
Who would not revere the Mighty Sage?
We offer these precious canopies to the Blessed One,
Within which the three-thousandfold world appears:

The palaces of devas, nagas, spirits, and all the rest.
I bow to the One whose body is wisdom, vision, and merit,
Whose spiritual transformations and ten powers appear in the world.
All things are like shimmering reflections in sunlight.

The assembly beholds and praises this unprecedented wonder.
I bow to the One of ten powers and great wisdom and vision.
The assembled multitude gazes upon the Great Muni;
Each gives rise to a mind of pure faith

And each believes that his voice is like their own.
This is a unique quality of the Blessed One.
The Buddha expounds the Dharma with a single voice;
All sentient beings understand,

Some grow disenchanted, while others end their doubts.
This is a unique quality of the Blessed One.
I bow to the steadfast and valiant One of the ten powers.
I bow to the One who has attained the fearlessnesses.

I bow to the One established in samadhi and the unique qualities.
I bow to the great guide of all.
I bow to the One who has severed all fetters.
I bow to the One who abides upon the farther shore.

I bow to the One who universally saves beings from suffering.
I bow to the One who does not abide in samsara.
You have attained an impartial mind toward sentient beings,
And your mind is liberated regarding every destiny.

The Muni has perfectly cultivated emptiness;
Like a lotus, he remains unstained by water.
Free from all characteristics, there is nothing from which to be free;
Fulfilling every vow, there is no object of wishing.

Your great majestic spiritual power is inconceivable.
I bow to the One who, like space, abides nowhere.

After praising the Blessed One in verse, Ratnakara said:

“Five hundred youths here have generated the aspiration for unsurpassed bodhi. They have asked me about purifying and adorning a Buddha land. May the Tathagata compassionately explain to them the characteristics of a pure Buddha land and how bodhisattvas cultivate the purification of a Buddha land.”

Having heard this question, the Buddha said:

“Excellent! Excellent, Ratnakara! For the sake of the bodhisattvas, you have asked the Tathagata about the characteristics of a pure Buddha land and how bodhisattvas cultivate its purification. Listen clearly and consider this well. I shall explain and distinguish it for you.”

Then Ratnakara and the bodhisattvas said:

“Please teach us. We all earnestly wish to hear.”

The Blessed One said to the bodhisattvas:

“The realm of sentient beings is the bodhisattva’s purified and adorned Buddha land. Why is this? Good sons, bodhisattvas lead sentient beings into a purified and adorned Buddha land according to the ways in which they can increase their benefit.

They lead them into such a land according to the pure virtues that can be generated in them. They lead them into whatever purified and adorned Buddha land is required to discipline them. They lead them into whatever purified and adorned Buddha land is required for them to awaken to the Buddha’s wisdom.

They lead them into whatever purified and adorned Buddha land is required to generate the faculties and practices of the noble ones. Why is this? Good sons, bodhisattvas lead sentient beings into purified and adorned Buddha lands in order to increase their benefit and generate pure virtues in them.

“Good sons, suppose someone wished to build houses and palaces in empty space, adorning them at will without obstruction. If he attempted to do so in empty space, he could never succeed. In the same way, bodhisattvas know that all dharmas are like empty space. Yet, solely to increase the benefit of sentient beings and generate pure virtues in them, they lead them into Buddha lands in this manner. Leading them into purified Buddha lands in this way is not the same as attempting to build in empty space.

“Furthermore, Ratnakara, you should know that the land of generating the aspiration for unsurpassed bodhi is the bodhisattva’s purified and adorned Buddha land.

“When a bodhisattva realizes great bodhi, all sentient beings who have generated an orientation toward the Mahayana will be born in that bodhisattva’s land.

“The land of pure joy is the bodhisattva’s purified and adorned Buddha land.

“When a bodhisattva realizes great bodhi, all sentient beings who are neither deceitful nor fraudulent will be born in that bodhisattva’s land.

“The land of perfected preparatory practice is the bodhisattva’s purified and adorned Buddha land.

“When a bodhisattva realizes great bodhi, all sentient beings who have generated the aspiration to maintain perfected preparatory practice well will be born in that bodhisattva’s land.

“The land of supreme aspiration is the bodhisattva’s purified and adorned Buddha land.

“When a bodhisattva realizes great bodhi, all sentient beings who have fully perfected wholesome dharmas will be born in that bodhisattva’s land.

“The land of cultivating generosity is the bodhisattva’s purified and adorned Buddha land.

“When a bodhisattva realizes great bodhi, all sentient beings who relinquish material wealth and bestow the Dharma will be born in that bodhisattva’s land.

“The land of cultivating pure morality is the bodhisattva’s purified and adorned Buddha land.

“When a bodhisattva realizes great bodhi, all sentient beings who perfectly accomplish the ten wholesome paths of karma will be born in that bodhisattva’s land.

“The land of cultivating patient acceptance is the bodhisattva’s purified and adorned Buddha land.

“When a bodhisattva realizes great bodhi, all sentient beings who adorn their bodies with the thirty-two excellent marks and who are forbearing, gentle, and tranquil will be born in that bodhisattva’s land.

“The land of cultivating diligence is the bodhisattva’s purified and adorned Buddha land.

“When a bodhisattva realizes great bodhi, all sentient beings who are courageous and diligent will be born in that bodhisattva’s land.

“The land of cultivating meditation is the bodhisattva’s purified and adorned Buddha land. When a bodhisattva realizes great bodhi, all sentient beings who fully accomplish right mindfulness, right comprehension, and right samadhi will be born in that bodhisattva’s land.

“The land of cultivating prajna is the bodhisattva’s purified and adorned Buddha land. When a bodhisattva realizes great bodhi, all sentient beings who have entered right concentration will be born in that bodhisattva’s land.

“The land of the four immeasurables is the bodhisattva’s purified and adorned Buddha land. When a bodhisattva realizes great bodhi, all sentient beings who constantly abide in loving-kindness, compassion, sympathetic joy, and equanimity will be born in that bodhisattva’s land.

“The land of the four means of embracing beings is the bodhisattva’s purified and adorned Buddha land. When a bodhisattva realizes great bodhi, all sentient beings who are embraced and brought into liberation will be born in that bodhisattva’s land.

“The land of skillful means is the bodhisattva’s purified and adorned Buddha land. When a bodhisattva realizes great bodhi, sentient beings who skillfully contemplate all dharmas will be born in that bodhisattva’s land.

“The land of cultivating the thirty-seven factors of bodhi is the bodhisattva’s purified and adorned Buddha land. When a bodhisattva realizes great bodhi, sentient beings who fully comprehend all the foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening, and factors of the path will be born in that bodhisattva’s land.

“The land of cultivating dedication is the bodhisattva’s purified and adorned Buddha land. When a bodhisattva realizes great bodhi, that bodhisattva’s land will be complete in every virtuous adornment.

“The land of perfectly teaching the elimination of the eight difficulties is the bodhisattva’s purified and adorned Buddha land. When a bodhisattva realizes great bodhi, that land will forever be free of perilous lower realms.

“The land of personally maintaining moral conduct without disparaging others is the bodhisattva’s purified and adorned Buddha land. When a bodhisattva realizes great bodhi, even the name ‘violation of the precepts’ will not exist in that land.

“The land of utterly pure cultivation of the ten wholesome paths of karma is the bodhisattva’s purified and adorned Buddha land. When a bodhisattva realizes great bodhi, sentient beings who enjoy longevity, stability, wealth, pure conduct, truthful speech, harmonious speech, and families whose members are not separated from one another will be born in that bodhisattva’s land.

“Good sons, thus, in accordance with a bodhisattva’s generation of the bodhi mind, his aspiration becomes pure. In accordance with pure aspiration, preparatory practice becomes perfected. In accordance with perfected preparatory practice, aspiration increases.

In accordance with increased aspiration, there is cessation. In accordance with cessation, there is arousal. In accordance with arousal, there is dedication.

In accordance with dedication, there is tranquility. In accordance with tranquility, sentient beings are purified. In accordance with the purification of sentient beings, the Buddha land is purified and adorned.

In accordance with the purification and adornment of the Buddha land, the teaching is pure. In accordance with the purity of the teaching, wondrous merit is pure. In accordance with the purity of wondrous merit, wondrous wisdom is pure.

In accordance with the purity of wondrous wisdom, wondrous knowledge is pure. In accordance with the purity of wondrous knowledge, wondrous conduct is pure. In accordance with the purity of wondrous conduct, one’s own mind is pure.

In accordance with the purity of one’s own mind, all wondrous virtues are pure.

“Good sons, therefore, bodhisattvas who wish to cultivate diligently the purification and adornment of a Buddha land should first employ skillful means to purify and adorn their own minds. Why? Because when bodhisattvas’ minds are purified and adorned, they attain a purified and adorned Buddha land.”

Then, through the Buddha’s majestic spiritual power, Venerable Shariputra thought: “Because a bodhisattva’s mind is purified and adorned, his Buddha land is likewise purified and adorned. When our Blessed One practiced the bodhisattva conduct, must his mind have been impure and unadorned, such that his Buddha land is now so defiled and disorderly?”

Knowing the venerable one’s thought, the Buddha said:

“Shariputra, what do you think? Are the sun and moon in the world impure because a blind person cannot see them?”

The venerable one replied:

“No, Blessed One. That is the blind person’s fault, not the fault of the sun and moon.”

The Buddha said:

“Likewise, because of the faults of sentient beings, they do not see the purified and adorned Buddha land of the Blessed One. It is not the Tathagata’s fault.

“Shariputra, my land is pure and adorned, but you do not see it.”

Then Brahma King Sikhin said to Shariputra:

“Do not think that this Buddha land is not purified and adorned. Why? This Buddha land is exceedingly pure and adorned.”

Shariputra asked:

“Great Brahma King, how is this Buddha land purified and adorned?”

Brahma Sikhin replied:

“Venerable Shariputra, it is like the palace of the Paranirmita-vashavartin heaven, adorned with immeasurable treasures and virtues. I see the purified and adorned land of the Blessed One Shakyamuni as likewise adorned with immeasurable virtues.”

Shariputra said:

“Great Brahma King, I see this land as uneven, filled with hills, hollows, pits, thorns, sand, gravel, earth, rocks, mountains, and defilement.”

Brahma Sikhin replied:

“Great Venerable One, because your mind has high and low distinctions and is neither purified nor adorned, you regard the Buddha’s wisdom and aspiration in that manner and therefore see this Buddha land as impure and unadorned. If bodhisattvas maintain toward sentient beings an impartial mind adorned with virtue and regard the Buddha’s wisdom and aspiration in the same way, they will see this Buddha land as exceedingly pure and adorned.”

Knowing that the great assembly harbored doubts, the Blessed One immediately pressed his toe against the ground. At once, the trichiliocosm appeared adorned with immeasurable hundreds of thousands of wondrous treasures, like the Buddha land called Adorned with Immeasurable Virtuous Treasures belonging to the Buddha Adornment of Virtuous Treasures. The entire assembly praised this unprecedented sight, and each person saw himself seated upon a precious lotus.

The Blessed One then said to Shariputra:

“Do you see this pure land adorned with manifold virtues?”

Shariputra replied:

“Blessed One, I have never before seen or heard of such a purified and adorned Buddha land appearing in this way.”

The Blessed One said to Shariputra:

“My Buddha land is always pure in this way. Yet, in order to bring sentient beings of superior and inferior capacities to maturity, I manifest immeasurable defiled and disorderly lands.

“Shariputra, throughout the trichiliocosm, all eat from precious bowls, yet the food each receives differs according to their karma. Likewise, Shariputra, immeasurable sentient beings are born in a single Buddha land, yet what they see differs according to whether their minds are pure or defiled. Those whose minds are pure see that land adorned with immeasurable virtues and wondrous treasures.”

At the very moment the Buddha manifested that purified and adorned land, the five hundred youths accompanying Ratnakara attained patient acceptance of the non-arising of dharmas. Eighty-four thousand sentient beings generated the aspiration for unsurpassed perfect awakening.

The Blessed One then withdrew his spiritual power, and the world returned to its former appearance. Thirty-two thousand devas and humans seeking the Shravaka Vehicle immediately understood that all conditioned dharmas are impermanent; becoming free from dust and defilement, they attained the pure Dharma eye. Eight thousand bhikshus were forever freed from all outflows, and their minds were completely liberated.

2. Chapter Revealing Inconceivable Skillful Means

At that time, in the city of Vaishali, there was a great Licchavi bodhisattva named Vimalakirti, Stainless Renown. He had previously made offerings to immeasurable Buddhas and had planted roots of virtue deeply in their presence. He had attained great and wondrous eloquence; possessed complete patient acceptance of the non-arising of dharmas; and had attained the dharanis.

He was sovereign in spiritual powers, had attained fearlessness, defeated the power of the hostile maras, and penetrated deeply into the gateways of the Dharma. His perfection of wisdom was complete; he thoroughly understood skillful means; and his great vows had been fulfilled. He clearly knew the inclinations and conduct of sentient beings and understood whether their faculties were superior or inferior.

His perfection of wisdom had been accomplished, and he expounded the Dharma without impediment. He properly cultivated the Mahayana and carefully considered everything he did. He constantly abided in the Buddha’s dignified conduct.

His mind had entered the ocean of wisdom, and the Buddhas trusted and praised his exposition. Brahma kings and world-protectors revered him.

Wishing to bring sentient beings to maturity, the bodhisattva Vimalakirti skillfully dwelt in the city of Vaishali. Possessing inexhaustible wealth, he aided and benefited the poor, the suffering, and those without refuge or support. Complete in pure morality, he protected and assisted those who violated or transgressed the precepts. Through patience and self-mastery, he disciplined and benefited those who were angry, jealous, violent, or cruel. With great diligence, he assisted the lazy and heedless. Abiding in right mindfulness, meditation, liberation, samadhi, and meditative attainment, he assisted those whose minds were distracted. Through precise and certain discernment, he assisted those of false views and corrupt wisdom.

Although he was a householder, he fully possessed the virtues and dignified conduct of a shramana. Although he lived at home, he was not attached to the three realms. Although he manifested having a wife and children, he constantly practiced pure conduct.

Although he manifested having relatives and attendants, he delighted in seclusion. Although he wore precious garments and ornaments, he adorned his body with the excellent marks. Although he manifested taking food, he savored meditation and meditative attainment.

Although he enjoyed games and board games, in truth he always did so to bring sentient beings to maturity. Although he conformed to the ritual conventions of non-Buddhist paths, his delight in the Buddha-Dharma remained indestructible. Although thoroughly versed in worldly literature and treatises, in his chamber he savored and contemplated the joy of the Dharma.

Although he appeared in every assembly, town, and city, he was always foremost in expounding the Dharma.

Although he conformed to worldly conventions, in whatever he did among the noble and the lowly, he manifested conduct contrary to their faults. Although he did not seek worldly wealth and treasures, he manifested ordinary worldly customs in matters of secular profit. To benefit living beings, he entered marketplaces. To protect the multitude, he participated in affairs of government. Entering places of debate and discourse, he guided others by means of the Mahayana. Entering schools, he instructed beginners. Entering brothels, he revealed the faults of sensual desire. To establish right mindfulness and right comprehension, he visited places of music and entertainment.

When among household elders, he was honored among them and taught them the supreme Dharma. When among householders, he was honored among them and eliminated their attachment. When among kshatriyas, he was honored among them and taught them through patience.

When among brahmins, he was honored among them and removed their pride. When among great ministers, he was honored among them and taught them through the true Dharma. When among princes, he was honored among them and instructed them in loyalty and filial devotion.

When among palace officials, he was honored among them and taught the women of the inner palace. When among commoners, he was honored among them and cultivated meritorious deeds suited to their excellent aspirations. When among Brahma devas, he was honored among them and instructed the Brahma assembly in the distinctions among meditative states.

When among the Shakras, he was honored among them and demonstrated that all sovereignty is impermanent. When among the world-protectors, he was honored among them and safeguarded all sentient beings so that they might attain benefit, peace, and happiness.

Vimalakirti employed immeasurable gateways of wisdom and skillful means to benefit sentient beings. As a skillful means, he manifested illness. Because he was ill, kings, great ministers, household elders, householders, brahmins, princes, and others all came to inquire after him.

Then, because of his bodily illness, Vimalakirti taught them the Dharma, saying:

“Good sirs, this body is formed through the conjunction of the four great elements. It is impermanent, unreliable, not enduring, powerless, swiftly withering, and incapable of being preserved forever. It is a vessel of illness and affliction, filled with faults, and subject to change and decay.

“Good sirs, such is this body; intelligent and wise people do not rely upon it. The body is like a mass of foam and cannot be grasped. The body is like a bubble and does not last long.

The body is like a mirage, arising from the affliction of craving. The body is like a plantain trunk, entirely without a solid core. The body is like an illusion, arising from delusion.

The body is like a dream, for what it perceives is false. The body is like a shadow, appearing through karmic conditions. The body is like an echo, dependent upon causes and conditions.

The body is like a cloud, changing in an instant. The body is like lightning, changing with every thought. The body has no master, for it is like earth.

The body is without self, for it is like water. The body is not a sentient being, for it is like fire. The body is not a living entity, for it is like wind.

The body is not a pudgala, for it is like space. The body is unreal, for it makes the four great elements its dwelling. The body is empty, for it is free from self and what belongs to self.

The body is without consciousness, like plants and trees. The body does not act, for it is moved by the power of the wind. The body is impure and filled with filth.

The body is false and deceptive; although sustained under the covering of food and drink, it will ultimately be destroyed. The body is greatly afflicted, being compounded of four hundred and four diseases. The body easily decays, like an abandoned well, and is constantly tormented by aging and withering.

The body is uncertain, for it must inevitably die. The body is like an enemy under siege, filled with poisonous snakes. The body is like an empty village, constituted by the skandhas, ayatanas, and dhatus.

“Such is this body. You should grow weary of it and abandon attachment to it, while giving rise to delight in the body of the Tathagata. Why?

The Tathagata’s body is formed from immeasurable wholesome dharmas. It is born from cultivating immeasurable excellent merit and wisdom. It is born from cultivating immeasurable and excellent morality, samadhi, wisdom, liberation, and knowledge and vision of liberation.

It is born from cultivating loving-kindness, compassion, sympathetic joy, and equanimity. It is born from cultivating generosity, discipline, tranquility, patience, meditation, liberation, samadhi, meditative attainment, prajna, skillful means, vows, powers, and wisdom. It is born from cultivating all the paramitas.

It is born from cultivating the six higher knowledges. It is born from cultivating the three knowledges. It is born from cultivating the thirty-seven factors of bodhi.

It is born from cultivating shamatha and vipashyana. It is born from cultivating the ten powers and four fearlessnesses. It is born from cultivating the eighteen unique qualities.

It is born from eliminating every unwholesome dharma. It is born from properly cultivating truthfulness and heedfulness. It is born from cultivating immeasurable pure karma.

“Good sirs, such is the Tathagata’s body of merit. You should generate the aspiration to seek and realize it. If you wish to attain such a body, you must eliminate all the illnesses of sentient beings and generate the aspiration for unsurpassed bodhi.”

For the assemblies who came to inquire after his illness, Vimalakirti taught the Dharma, causing countless thousands of people to generate the aspiration for unsurpassed bodhi.

End of Fascicle One.