說無垢稱經

Fascicle Two

III. The Disciples Chapter

At that time, Vimalakirti thought: “I am ill and confined to bed like this. How could the greatly compassionate Blessed One not regard me with pity and send someone to inquire after my illness?” Knowing his thought, the Blessed One compassionately said to Sariputra:

“Go and inquire after Vimalakirti’s illness.”

Sariputra replied:

“Blessed One, I am not capable of going to inquire after his illness. Why is this? I remember that once, in the past, I was sitting in meditation in a grove.

Vimalakirti then came, bowed his head at my feet, and said: ‘Venerable Sariputra, one need not sit in this manner to be sitting in meditation. To sit in meditation without manifesting body or mind in the three realms—that is sitting in meditation. To manifest the various modes of dignified conduct without emerging from the attainment of cessation—that is sitting in meditation.

To manifest all the qualities of ordinary beings without relinquishing the characteristics of realization—that is sitting in meditation. For the mind to abide neither within nor course without—that is sitting in meditation. To abide in the thirty-seven factors of awakening without abandoning any speculative views—that is sitting in meditation.

Not to relinquish the afflictions, yet to be free of affliction; although realizing nirvana, to have no place of abiding—that is sitting in meditation. Those who sit in meditation in this way receive the Buddha’s seal of confirmation.’

“Blessed One, when I heard this, I fell silent and could make no reply. Therefore, I now dare not go to inquire after his illness.”

The Blessed One said to Mahamaudgalyayana:

“Go and inquire after Vimalakirti’s illness.”

Mahamaudgalyayana replied:

“Blessed One, I am not capable of going to inquire after his illness. Why is this? I remember that once, in the past, I went to a crossroads in the city of Vaisali and expounded the Dharma of liberation to the householders.

Vimalakirti then came, bowed his head at my feet, and said: ‘Venerable Maudgalyayana, when teaching the Dharma to householders, you should not teach it as you have done. The Dharma must be taught in accordance with the Dharma.’ I asked: ‘What does it mean to teach in accordance with the Dharma?’ He replied: ‘The Dharma is without self, for it is free from the defilement of self. The Dharma is without sentient beings, for it is free from the dust of sentient beings.

The Dharma is without a living being, for it is free from birth and death. The Dharma is without a person, for both its beginning and its end are cut off. The Dharma is forever quiescent, for all characteristics have ceased.

The Dharma is free from attachment, for it has no object of cognition. The Dharma is without written words, for language is cut off. The Dharma cannot be expressed by analogy, for it is far removed from all wave-like conceptual thought.

The Dharma pervades everything, for it is like empty space. The Dharma is not manifest and has neither characteristics nor form, for it is free from all activity. The Dharma has nothing belonging to a self, for it is free from possessions of self.

The Dharma does not discriminate, for it is free from consciousness. The Dharma is beyond comparison, for it has no opposing counterpart. The Dharma does not belong to causes, for it does not exist within conditions.

The Dharma is identical with the dharmadhatu, for it enters the entire true dharmadhatu. The Dharma accords with suchness, for there is nothing it follows. The Dharma abides in the ultimate reality, for it is utterly unmoving.

The Dharma is unshaken, for it does not depend upon the six sense objects. The Dharma neither comes nor goes, for it has no abiding place. The Dharma accords with emptiness, follows signlessness, and corresponds to wishlessness, for it is free from all thoughts of increase and decrease.

The Dharma cannot be grasped, for it is free from arising and cessation. The Dharma cannot be stored up, for it transcends all paths of the eye, ear, nose, tongue, body, and mind. The Dharma is neither high nor low, for it perpetually abides, unmoving.

The Dharma is free from every discriminative course of action, for all conceptual proliferation has been utterly cut off.

“‘Venerable Maudgalyayana, since the characteristics of the Dharma are like this, can it be spoken? Thus, all who speak the Dharma impose increase and decrease upon it. All who hear the Dharma likewise impose increase and decrease upon it.

Where there is neither increase nor decrease, there can be no speaking, no hearing, and no discriminative knowing. Venerable Maudgalyayana, it is as though an illusionist conjured an illusory person and had that person expound the Dharma. One should establish one’s mind in this way before one can teach the Dharma.

One must fully understand the differing faculties and dispositions of sentient beings; observe them without obstruction through wondrous wisdom; praise the Mahayana; remain mindful of repaying the Buddha’s kindness; possess pure aspiration and skillful Dharma speech; and perpetuate the Three Jewels without allowing their lineage to be severed. Only then should one teach the Dharma.’

“Blessed One, when that great being expounded the Dharma in this manner, eight hundred householders in the assembly all generated the aspiration for unsurpassed, complete and perfect awakening.

“Blessed One, at that time I remained silent and could argue no further. Therefore, I now dare not go to inquire after his illness.”

The Blessed One said to Mahakasyapa:

“Go and inquire after Vimalakirti’s illness.”

Mahakasyapa replied:

“Blessed One, I am not capable of going to inquire after his illness. Why is this? I remember that once, in the past, I entered the city of Vaisali and went along the narrow lanes of poor neighborhoods to beg for alms.

Vimalakirti then came, bowed his head at my feet, and said: ‘Venerable Mahakasyapa, although you possess loving-kindness and compassion, they are not universal, for you pass by the homes of the wealthy and beg for alms from the poor. Venerable Kasyapa, you should abide in the Dharma of equality and beg for alms from each household in sequence. Go on alms round for the sake of not eating.

Go on alms round to receive the food that others give. Enter a village while regarding it as an empty settlement. Enter towns and cities in order to bring men, women, adults, and children to maturity.

Approach a house for alms while regarding it as the Buddha’s household. Accept that food through non-acceptance. See forms as though blind; hear sounds as echoes; smell fragrances as though they were wind; taste flavors without discrimination; experience tactile sensations as wisdom’s realization; and know all dharmas as illusory characteristics—possessing neither intrinsic nature nor other-nature, neither blazing forth nor becoming quiescent.

“‘Venerable Kasyapa, if you can abandon the eight wrong paths and enter the eight liberations; enter right equality by means of the equality of wrongness; and with a single morsel of food make an offering to all beings, to all Buddhas, and to the assembly of sages and saints, only then should you eat. Such food is neither defiled nor free from defilement; neither enters a pure meditative attainment nor emerges from a pure meditative attainment; abides neither in samsara nor in nirvana.

Only in this manner can it be eaten. Those who make offerings to you obtain neither a small result nor a great result, neither diminution nor increase; they proceed toward the Buddha realm and not toward the state of a disciple. Venerable Kasyapa, if you eat such food, the food offered by the donors will not have been given in vain.’

“Blessed One, when I heard him speak in this way, I attained an unprecedented understanding. All bodhisattvas hold him in the highest esteem.

“How extraordinary, Blessed One, that there should be a householder endowed with such wisdom and eloquence! Who possessing wisdom could hear him speak and yet fail to generate the aspiration for unsurpassed bodhi? From that time onward, I have no longer instructed sentient beings to seek the vehicles of the disciples or pratyekabuddhas; I instruct them only to generate the aspiration to seek unsurpassed bodhi. Therefore, I now dare not go to inquire after his illness.”

The Blessed One said to the Venerable Subhuti:

“Go and inquire after Vimalakirti’s illness.”

Subhuti replied:

“Blessed One, I am not capable of going to inquire after his illness. Why is this? I remember that once, when I entered the city of Vaishali to beg for alms and went from house to house in order, I came to his home. At that time, Vimalakirti bowed his head at my feet, took my bowl with his own hands, filled it with excellent food, and said to me:

“‘Venerable Subhuti, as regards food, if you enter the equality of all dharmas through the equality of food, and enter the equality of all Buddhas through the equality of all dharmas, only then may you accept this food. Venerable Subhuti, if you neither eliminate greed, hatred, and delusion nor associate with them; if, without destroying the view of a self, you enter the path of the single destination; if, without extinguishing ignorance and craving for existence, you give rise to the illumination of wisdom and attain liberation; if you enter the equal Dharma-nature of liberation through the uninterrupted equal Dharma-nature; if you are neither released nor bound; if you neither perceive the Four Noble Truths nor fail to perceive the Four Noble Truths;

if you are neither one who has attained the fruits nor an ordinary being, yet do not depart from the qualities of ordinary beings; if you are neither noble nor ignoble; and if, although accomplishing all dharmas, you are free from deluded conceptions concerning them—only then may you accept this food.

“‘Venerable Subhuti, if you do not see the Buddha, do not hear the Dharma, and do not revere the Sangha; if the six non-Buddhist teachers—Purana Kashyapa, Maskarin Goshaliputra, Sanjayin Vairatiputra, Ajita Keshakambala, Kakuda Katyayana, and Nirgrantha Jnatiputra—are your teachers and you have gone forth under them; and if, when those six teachers fall into the lower realms, you fall together with them—only then may you accept this food.

“‘If, venerable sir, you fall into the various extreme views but do not fall into either the middle or the two extremes; if you enter the eight difficult circumstances and cannot escape them; if you associate with defilement and abandon purity; if sentient beings attain the concentration of noncontention and you also attain it, yet you are not called a pure field of merit; if those who give you food fall into the evil realms; if you join hands with the hosts of Mara and become a companion of the afflictions; if the intrinsic nature of the afflictions is precisely your intrinsic nature; if you harbor resentment toward sentient beings, disparage the Buddhas, slander the true Dharma, and are excluded from the Sangha;

and if you will never have any opportunity to attain parinirvana—if all this is so, then you may accept this food.’

“Blessed One, when I heard him speak in this way, I became bewildered and confused and completely lost my bearings. I did not know what to say or how to answer. I wanted to leave my bowl behind and depart from his house. Vimalakirti then said to me:

“‘Venerable Subhuti, take your bowl and do not be afraid. What do you think? If the Buddha-Tathagatas were to conjure an illusory person, and that conjured person were to ask you these questions, would you be afraid?’

“I replied, ‘I would not.’

“Vimalakirti said, ‘The nature and characteristics of all dharmas are like magical illusions. The nature and characteristics of all sentient beings and all speech are likewise. Those who possess wisdom should not cling to words, nor should they be afraid. Why? Because all speech is apart from the nature and characteristics of words. Where there are utterly no words, there is liberation. The characteristic of liberation is itself all dharmas.’

“Blessed One, when that great householder taught the Dharma, twenty thousand devas became free from the dust and defilements and attained the pure Dharma-eye with regard to all dharmas. Five hundred devas attained the Acquiescence in Conformity with the Dharma. At that time, I remained silent, unable to say anything or offer any reply. Therefore, I now dare not go to inquire after his illness.”

The Blessed One said to Purna Maitrayaniputra:

“Go and inquire after Vimalakirti’s illness.”

Purna Maitrayaniputra replied:

“Blessed One, I am not capable of going to inquire after his illness. Why is this? I remember that once, in a forest, I was teaching the Dharma to newly ordained bhikshus. At that time, Vimalakirti came, bowed his head at my feet, and said:

“‘Venerable Purna Maitrayaniputra, you should first enter meditative concentration and examine the minds of these bhikshus, and only afterward teach them the Dharma. You should not place impure food in precious vessels. First, you should clearly understand the aspirations of these bhikshus. Do not regard priceless vaidurya gems as equal to ordinary, fragile glass beads.

“‘Venerable Purna Maitrayaniputra, do not bestow upon sentient beings a Dharma belonging to the Lesser Vehicle without first examining the differences in their faculties and dispositions. Since they are not wounded, do not wound them. Since they wish to travel the great road, do not direct them onto a narrow path. Do not compare the radiance of the sun with the light of a firefly. Do not place the great ocean within the hollow of an ox’s hoof. Do not put Mount Sumeru inside a mustard seed. Do not compare the lion’s roar with the cry of a jackal.

“‘Venerable Purna Maitrayaniputra, long ago all these bhikshus aroused the aspiration for the Mahayana and sought bodhi, but along the way they forgot that intention. Why, then, do you instruct them in the Dharma of the Shravaka Vehicle? I observe that the wisdom of shravakas is exceedingly inferior—like those blind from birth, who lack the Mahayana wisdom capable of discerning the subtle faculties and dispositions of sentient beings and distinguishing whether their faculties are keen or dull.’

“At that time, Vimalakirti immediately entered a supreme samadhi, enabling those bhikshus to recollect the immeasurable and diverse events of their former lives: how they had planted roots of virtue in the presence of five hundred Buddhas in the past, accumulated and cultivated immeasurable, excellent merit, and dedicated it to unsurpassed, complete and perfect awakening. Having recalled their former lives, they renewed their aspiration for bodhi and, returning to the present, bowed their heads at the householder’s feet. Vimalakirti then taught them the Dharma, causing them to become irreversible from unsurpassed, complete and perfect bodhi.

“Blessed One, at that time I thought, ‘Shravakas do not know the diverse faculties and dispositions of sentient beings. Unless they have first consulted the Tathagata, they should not teach them the Dharma. Why? Because shravakas do not know the superior and inferior faculties and dispositions of sentient beings, nor do they constantly abide in meditative concentration as the Buddha does.’ Therefore, I now dare not go to inquire after his illness.”

The Blessed One said to Mahakatyayana:

“Go and inquire after Vimalakirti’s illness.”

Mahakatyayana replied:

“Blessed One, I am not capable of going to inquire after his illness. Why is this? I remember that once, after the Blessed One had taught the Dharma to the bhikshus, I entered meditative concentration. Afterward, I analyzed and expounded the meanings of the statements in the sutra concerning impermanence, suffering, emptiness, non-self, and quiescence. At that time, Vimalakirti came, bowed his head at my feet, and said:

“‘Venerable Mahakatyayana, you should not speak of the true characteristics of all dharmas with a discriminating, conditioned mind. Why? Because all dharmas have never arisen, do not arise, and will never arise; they have never ceased, do not cease, and will never cease—this is the meaning of impermanence.

To penetrate the utterly empty nature of the five skandhas, in which there is no arising whatsoever—this is the meaning of suffering. All dharmas are utterly without anything that can be possessed—this is the meaning of emptiness. To know that the self is devoid of self and that there is no duality—this is the meaning of non-self.

There is neither intrinsic nature nor other-nature; there was no blazing up in the past and there is no extinguishing now; it is not made quiescent, but is utterly quiescent and ultimately quiescent—this is the meaning of quiescence.’

“When Vimalakirti taught this Dharma, those bhikshus exhausted all outflows and their minds attained liberation.

“Blessed One, at that time I remained silent and could say nothing at all. Therefore, I now dare not go to inquire after his illness.”

The Blessed One said to Aniruddha:

“Go and inquire after Vimalakirti’s illness.”

Aniruddha replied:

“Blessed One, I am not capable of going to inquire after his illness. Why is this? I remember that once, while I was walking in meditation alone in a forest, a Brahma king named Adorned Purity, together with ten thousand Brahma beings, all radiating a great light, came to where I was.

They bowed their heads at my feet and asked, ‘Venerable Aniruddha, how far can you see with the divine eye you have attained?’ I replied, ‘Great seer, you should know that I can see the trichiliocosm, the Buddha-land of Buddha Shakyamuni, as clearly as an amalaka fruit in the palm of my hand.’ At that time, Vimalakirti came, bowed his head at my feet, and said, ‘Venerable Aniruddha, does the divine eye you have attained possess conditioned characteristics, or does it not possess conditioned characteristics?

If it possesses conditioned characteristics, it is the same as the five supernatural powers of non-Buddhist practitioners. If it does not possess conditioned characteristics, then it is unconditioned and should be incapable of seeing. How, then, can the divine eye attained by the venerable one see?’

“Blessed One, at that moment I remained silent and was unable to answer. When the Brahma assembly heard him speak thus, they awakened to something unprecedented and immediately bowed and asked him, ‘Who in the world possesses the true divine eye?’ Vimalakirti replied, ‘Only the Buddha, the Blessed One, has attained the true divine eye. Without departing from the samadhi of tranquil quiescence, he nevertheless sees all Buddha-lands, free from the duality of characteristics and non-characteristics.’ Thereupon, that Brahma king and five hundred members of his retinue all aroused the aspiration for unsurpassed, perfect enlightenment. At that moment, Vimalakirti suddenly disappeared. Therefore, I do not dare to go inquire after his illness.”

The Blessed One said to Upali:

“Go and inquire after Vimalakirti’s illness.”

Upali replied:

“Blessed One, I am not capable of going to inquire after his illness. Why is this? I remember that once, two bhikshus had violated precepts they had undertaken. Deeply ashamed, they did not dare to approach the Buddha, but instead came and bowed at my feet, saying, ‘Venerable Upali, we have now transgressed the precepts and gone beyond the bounds of the discipline. We are truly ashamed and do not dare to approach the Buddha. We beg you to dispel our anxiety so that we may be freed from these offenses.’ I then explained the Dharma to them in accordance with the discipline so that they would no longer grieve, their violated precepts might be purified, and I instructed, encouraged, guided, and comforted them.

“At that time, Vimalakirti came, bowed at my feet, and said, ‘Venerable Upali, you should not add further offenses to these two bhikshus. Instead, you should immediately bring their anxiety completely to an end. Since they have already committed the offenses, do not disturb their minds.

Why is this? The nature of offense resides neither within, nor without, nor in between. As the Buddha has taught: Because the mind is defiled, sentient beings are defiled; because the mind is purified, sentient beings are purified.

Likewise, the mind resides neither within, nor without, nor in between. As the mind is, so too is the defilement of offense. As the defilement of offense is in Suchness, so too are all dharmas; they do not lie outside Suchness.

Venerable Upali, your mind is originally pure. When you attained liberation, was that originally pure mind ever defiled?’ I replied, ‘No!’ Vimalakirti said, ‘The nature of the minds of all sentient beings is likewise originally pure and has never been defiled. Venerable Upali, when there is discrimination and the discrimination of differences, there are afflictions.

When there is neither discrimination nor the discrimination of differences, there is the nature of purity. When there is inversion, there are afflictions. When there is no inversion, there is the nature of purity.

When there is attachment to a self, there is defilement; when there is no attachment to a self, there is the nature of purity.

“‘Venerable Upali, the nature of all dharmas arises and ceases without interruption. It is like an illusion, a magical transformation, electricity, lightning, or clouds. The nature of all dharmas does not turn back or wait for anything; it does not remain even momentarily for a single thought. The nature of all dharmas is perceived falsely, like a dream, a mirage, or a city of gandharvas. The characteristics of all dharmas arise as images through the discriminating mind, like the moon in water or a reflection in a mirror. One who understands this is called one who ultimately upholds the discipline. One who understands this is called one who is perfectly disciplined.’

“Upon hearing this, the two bhikshus attained an unprecedented awakening and said together, ‘How wondrous is this householder! Possessing such supreme wisdom and eloquence, he is beyond Upali’s power to equal. The Buddha has declared Upali foremost among those who uphold the discipline, yet even he cannot express such teaching.’ I then said, ‘Do not think of this householder in that way. Why is this? Apart from the Tathagata, there is no shravaka or bodhisattva capable of checking this householder’s wisdom and eloquence. Such is the brilliance and excellence of his wisdom and eloquence.’

“Thereupon, the two bhikshus completely cast off their anxiety, both aroused the aspiration for unsurpassed, perfect enlightenment, paid homage, and made this vow: ‘May all sentient beings attain such supreme wisdom and eloquence.’ At that time, I remained silent and could say nothing. Therefore, I do not dare to go inquire after his illness.”

The Buddha said to Rahula:

“You should go and inquire after Vimalakirti’s illness.”

Rahula replied:

“Blessed One, I am not capable of going to inquire after his illness. Why? I remember that once, in the past, some young men of the Licchavi clan came, bowed before me, and asked: ‘Venerable Rahula, you are the Buddha’s son. For the sake of the path, you relinquished the position of a wheel-turning king and went forth from the household life. What meritorious benefits does such renunciation bring?’ I then explained to them, in accordance with the Dharma, the meritorious benefits of renunciation.

“At that time, Vimalakirti came, bowed his head at my feet, and said: ‘Venerable Rahula, you should not explain the meritorious benefits of renunciation in this way. Why? Because having neither merit nor benefit is true renunciation. Venerable Rahula, with regard to conditioned dharmas, one may speak of merit and benefit. But renunciation is an unconditioned dharma, and within the unconditioned there can be no talk of meritorious benefits.

“‘Venerable Rahula, renunciation has neither this shore nor the other shore, nor does it abide in between. It is free from all views and is neither form nor formlessness. It is the path leading to nirvana, praised by the wise and protected by the noble ones.

It vanquishes the hosts of Mara, transcends the five realms, purifies the five eyes, establishes one in the five eyes, and brings attainment of the five powers. It is free from affliction, abandons all evil dharmas, subdues the non-Buddhist paths, escapes from provisional names, emerges from the mire of desire without becoming defiled, and is no longer bound because it is free from self and possessions of self. It utterly ends all modes of existence because all modes of existence have been eliminated.

It is undisturbed because disturbance has been eliminated. It skillfully disciplines one’s own mind and skillfully protects the minds of others. It accords with calm abiding, diligently cultivates superior insight, remains far removed from every evil, and cultivates every good.

Only when one can attain this may it be called true renunciation.’

“Vimalakirti then said to the young men: ‘Today you should all go forth together under the well-proclaimed Vinaya. Why? Because it is difficult to encounter a Buddha appearing in the world; it is difficult to escape suffering and adversity; it is difficult to obtain a human body; and complete peace and happiness are the most difficult of all.’

“The young men said: ‘Great householder, we have heard the Buddha teach that if one’s parents do not give permission, one may not go forth.’

“Vimalakirti said: ‘Yet to arouse the mind of unsurpassed, complete and perfect enlightenment and diligently cultivate right conduct—this itself is going forth; this itself is receiving full ordination and acquiring the nature of a bhiksu.’

“At that time, all thirty-two Licchavi youths aroused the mind of unsurpassed, complete and perfect enlightenment and vowed to cultivate right conduct. I then fell silent and could say nothing further. Therefore, I do not dare go to inquire after his illness.”

The Buddha said to Ananda:

“You should go and inquire after Vimalakirti’s illness.”

Ananda replied:

“Blessed One, I am not capable of going to inquire after his illness. Why? I remember that once, in the past, the Blessed One manifested a slight illness and required cow’s milk. Early in the morning, I arranged my Dharma robe, took up my alms bowl, and went to stand before the house of a brahmin in the city of Vaisali to ask for cow’s milk.

“At that time, Vimalakirti came, bowed at my feet, and said: ‘Venerable Ananda, why are you standing here with your bowl so early in the morning?’

“I replied: ‘Householder, the Blessed One is ill and requires cow’s milk, so I have come here.’

“Vimalakirti said to me: ‘Stop, stop, venerable sir! Do not speak in this way and do not slander the Blessed One. Do not slander the Tathagata with false assertions. Why? The Tathagata’s body is formed of adamantine substance. He has forever eliminated all evil dharmas and the habitual tendencies of the afflictions, and has perfectly accomplished all wholesome dharmas. How, then, could he have any illness? What affliction could remain?

“‘Venerable Ananda, return quietly and ask no more. Do not let others hear these coarse words. Do not allow the mighty devas or the bodhisattvas who have come from other Buddha lands to hear such speech. Venerable Ananda, even a holy wheel-turning king who has accomplished only a small measure of wholesome roots is free from illness; how much more so the Tathagata’s body, which possesses immeasurable wholesome roots and is fully endowed with merit and wisdom! That he should be ill is certainly impossible.

“‘Venerable Ananda, quickly and quietly return. Do not make us endure such humiliation. If the non-Buddhist brahmins heard these coarse words, they would say: “How can he be called a teacher? He cannot even cure his own bodily illness, so how could he cure the illnesses of others?” Quickly and quietly depart, and do not let anyone hear this.

“‘Furthermore, Venerable Ananda, the Tathagata’s body is the Dharma body, not an impure and composite body. It is a supramundane body, undefiled by worldly dharmas; an undefiled body, forever free from all defilements; an unconditioned body, far removed from all conditioned things; and it transcends all enumeration because all enumeration has become quiescent. How, then, could such a Buddha body have any illness?’

“Blessed One, when I heard him speak in this way, I was utterly ashamed and wondered whether, though dwelling near the Buddha, I had heard incorrectly. At that very moment, I heard a voice from the sky say: ‘Ananda, it is exactly as the householder has said. In ultimate truth, the Blessed One is indeed free from illness. Yet because the Tathagata has appeared in the world of the five turbidities and wishes to teach and guide sentient beings who commit evil deeds and are afflicted, suffering, and destitute, he manifests such a condition. Go, Ananda! Go and obtain the milk; do not be ashamed.’

“Blessed One, after hearing that great being reason in this way, I did not know what to say and could only remain silent without replying. Therefore, I do not dare go to inquire after his illness.”

In this manner, the Blessed One successively instructed five hundred great disciples among the sravakas: “You should go and inquire after Vimalakirti’s illness.” Each of those sravakas related to the Buddha the circumstances of a previous encounter. All praised Vimalakirti, and all declined, saying that they were not capable of going to inquire after his illness.

IV. The Bodhisattva Chapter

At that time, the Blessed One said to the great bodhisattva Maitreya:

“You should go and inquire after Vimalakirti’s illness.”

The bodhisattva Maitreya replied:

– Blessed One! I am not capable of going to inquire after his illness. Why is this? I recall that once, in the past, I was teaching the Dharma of liberation concerning the bodhisattva stage of non-retrogression to a heavenly king and his retinue in the Tusita Heaven. At that time, Vimalakirti came, bowed his head at my feet, and said: “Venerable Maitreya! The Buddha, the Blessed One, has bestowed upon you the prediction that after one more lifetime you will attain anuttara-samyak-sambodhi. In which lifetime, then, did you receive this prediction—in the past, the future, or the present? If it was in a past lifetime, that past lifetime has already passed. If it is in a future lifetime, that future lifetime has not yet arrived. If it is in the present lifetime, the present does not abide. As the Blessed One has said: ‘Bhiksus! In every instant there is birth, aging, and death. Having died there, one is born there.’ If the prediction is received on account of non-arising, then non-arising means having already entered the certainty of true nature. Once this non-arising has entered the certainty of true nature, there can be no question of receiving a prediction, nor of attaining perfect enlightenment. How, then, can Maitreya receive a prediction? Is the prediction received according to the arising of suchness, or according to the cessation of suchness? If the prediction is received according to the arising of suchness, suchness does not arise. If the prediction is received according to the cessation of suchness, suchness does not cease. Within the principle of true suchness, which neither arises nor ceases, there can be no question of receiving a prediction. All sentient beings are suchness; all dharmas are also suchness; all sages and noble ones are likewise suchness; even Maitreya is suchness. If Venerable Maitreya receives a prediction, then all sentient beings will likewise receive a prediction. Why? Because true suchness is neither the manifestation of duality nor the manifestation of differing natures. If Venerable Maitreya attains anuttara-samyak-sambodhi, then all sentient beings will likewise attain it. Why? Because with respect to bodhi, all sentient beings are equally awakened. If Venerable Maitreya enters parinirvana, then all sentient beings will likewise enter parinirvana. Why? Because it is not that sentient beings do not enter parinirvana. The Buddha declared true suchness to be parinirvana because he perceived that the intrinsic nature of all sentient beings is quiescent; this is the characteristic of nirvana. Therefore, true suchness is said to be parinirvana. Venerable Maitreya! Do not instruct the devas in this Dharma; do not use this Dharma to obstruct them. Bodhi is neither something toward which one advances in aspiration nor something from which one retrogresses. Venerable Maitreya! You should cause these devas to relinquish their discriminating views and attachments concerning bodhi. Why? Because bodhi is not realized through the body, nor is it realized through the mind. Quiescent cessation is bodhi, because the characteristics of all sentient beings and all dharmas are quiescent and extinguished. Non-increase is bodhi, because all objects of cognition do not increase. Non-activity is bodhi, because it is free from the activity of all conceptual proliferations and all mental constructions. Exhaustion is bodhi, because all adherence to views has been exhausted. Renunciation is bodhi, because all grasping has been relinquished. Freedom from bondage is bodhi, because it is forever free from all agitated and disturbing dharmas. Tranquility is bodhi, because all discrimination has been completely stilled. Vastness is bodhi, because all great vows are immeasurable. Non-contention is bodhi, because it is far removed from all attachments and all disputes. Abiding is bodhi, because it abides in the dharmadhatu. Accordance is bodhi, because it accords with true suchness. Nonduality is bodhi, because it is far removed from all distinctions among the natures of dharmas. Establishment is bodhi, because it has entered ultimate reality. Equality is bodhi, because everything from eye and form through mind and dharmas is equal, like empty space. The unconditioned is bodhi, because it is utterly free from arising, abiding, alteration, and cessation. Complete knowledge is bodhi, because it universally knows all the mental activities of sentient beings. Non-observation is bodhi, because the six internal ayatanas are unmingled. Unmingledness is bodhi, because it is forever free from all afflictions and the continuing force of habitual tendencies. Placelessness is bodhi, because within true suchness it is free from every direction and location. Non-abiding is bodhi, because no place whatsoever is perceived. Mere name is bodhi, because the name ‘bodhi’ performs no function. Unwaveringness is bodhi, because it is forever free from all acceptance and rejection. Non-confusion is bodhi, because it is always intrinsically tranquil. Ultimate tranquility is bodhi, because its intrinsic nature is pure. Clear manifestation is bodhi, because its intrinsic nature is unmingled. Non-grasping is bodhi, because it is free from entanglement with objects. Non-difference is bodhi, because it awakens to the equality of all dharmas. Incomparability is bodhi, because it is utterly beyond all comparison. Subtle profundity is bodhi, because it is exceedingly difficult to awaken to. All-pervading realization is bodhi, because its intrinsic nature pervades everywhere like empty space. Reaching the summit is bodhi, because it reaches the ultimate limit of all dharmas. Undefiledness is bodhi, because it is not defiled by any worldly dharma. Thus, bodhi is realized neither through the body nor through the mind.

Blessed One! When that great householder taught this Dharma, two hundred devaputras in the assembly of devas and humans attained the patient acceptance of the non-arising of dharmas. At that time, I remained silent and said nothing. Therefore, I do not now dare to go and inquire after his illness.

The Blessed One said to the youth Prabhavyuha:

– Go and inquire after Vimalakirti’s illness.

The youth Prabhavyuha replied:

– Blessed One, I am not capable of going to inquire after his illness. Why is this? I recall that once in the past, I entered the city of Vaishali. At that very moment, Vimalakirti had also just entered the city. I paid homage to him and asked, “Householder, from where have you come?” He replied, “I have come from wondrous bodhi.” I asked, “Householder, what is wondrous bodhi?” He replied, “A pure and upright aspiration is wondrous bodhi, because through this aspiration there is no deceit. The Dharma that gives rise to preparatory practice is wondrous bodhi, because it completely realizes the supreme Dharma. The mind of great bodhi is wondrous bodhi, because it never forgets any dharma. Pure generosity is wondrous bodhi, because it does not seek worldly karmic results. Firm and pure observance of the precepts is wondrous bodhi, because all aspirations are thereby fulfilled. Gentle patience is wondrous bodhi, because it harbors no anger toward sentient beings. Valiant diligence is wondrous bodhi, because one strives assiduously in cultivation without indolence. Tranquil meditation is wondrous bodhi, because the mind is disciplined, pliant, and capable. Supreme prajna is wondrous bodhi, because it directly beholds the nature and characteristics of all dharmas. Loving-kindness is wondrous bodhi, because the mind is impartial toward all sentient beings. Compassion is wondrous bodhi, because it can patiently endure all suffering and affliction. Sympathetic joy is wondrous bodhi, because it completely eradicates all evil anger. Supernormal powers are wondrous bodhi, because they comprise the six supernormal powers. Liberation is wondrous bodhi, because it is free from all agitated discrimination. Skillful means are wondrous bodhi, because they bring sentient beings to maturity. The means of attraction are wondrous bodhi, because they embrace all sentient beings. Great learning is wondrous bodhi, because it possesses genuine practice. Discipline is wondrous bodhi, because it relinquishes all conditioned dharmas. The true limit of all things is wondrous bodhi, because it does not deceive any sentient being. The twelve links of dependent origination are wondrous bodhi, because ignorance is inexhaustible, and so too, up to aging and death, sorrow, lamentation, suffering, and distress, are all inexhaustible. The ending of the afflictions is wondrous bodhi, because it directly realizes, just as it truly is, the true nature of dharmas. All sentient beings are wondrous bodhi, because they take selflessness as their intrinsic nature. All dharmas are wondrous bodhi, because one awakens to the fact that they are all empty of intrinsic nature. Vanquishing the hostile maras is wondrous bodhi, because none of the hostile maras can cause disturbance. Not departing from the three realms is wondrous bodhi, because it is far removed from all actions that lead toward the various realms of existence. The great lion’s roar is great bodhi, because it is utterly resolute and fearless. The powers, fearlessnesses, and unique qualities of a Buddha are wondrous bodhi, because they know no weariness. Contemplation through the three knowledges is wondrous bodhi, because it is free from all afflictions and ultimately attains the knowledge of the Unconditioned Remainderless State. Awakening in a single mind-moment to all dharmas completely and without omission is wondrous bodhi, because it perfectly realizes omniscient wisdom. Thus, good men, if bodhisattvas truly proceed toward complete accord; are in complete accord with the paramitas; are in complete accord with bringing sentient beings to maturity; are in complete accord with all roots of virtue; and are in complete accord with preserving the true Dharma, then in all their actions—going and coming, raising a foot and lowering a foot—they come entirely from wondrous bodhi. They all come from the Dharma of the Buddhas and abide in all the wondrous dharmas of the Buddhas.

Blessed One, when that great householder taught the Dharma, five hundred devas all aroused the aspiration for unsurpassed, complete, and perfect awakening. At that time, I fell silent and could say nothing further. Therefore, I do not dare to go and inquire after his illness now.

The Blessed One said to the bodhisattva Jagatimdhara:

– Go and inquire after Vimalakirti’s illness!

The bodhisattva Jagatimdhara replied:

“Blessed One, I am not capable of going to inquire after his illness. Why? I remember that once, while I was staying in a quiet retreat, Mara the Evil One came to me with twelve thousand celestial maidens of his retinue, assuming the appearance of Sakra, lord of the gods. With music and song, they approached me, all bowed their heads at my feet, offered me celestial music, and then respectfully stood to one side with palms joined. At the time, I thought that he was truly Sakra, so I said to him: ‘Come, Kausika! Although you possess merit, you should not be heedless. You must contemplate all sensual pleasures and amusements as impermanent. With regard to your body, life, and possessions, you should diligently seek to realize the firm and true Dharma.’

“He said to me: ‘Venerable sir, please accept these twelve thousand celestial maidens to attend upon you.’

“I immediately replied: ‘Enough, Kausika! Do not offer such an unlawful gift to a Sramana, a son of the Sakyan.’

“Before I had finished speaking, Vimalakirti arrived, bowed his head at my feet, and said: ‘This is not Sakra. It is Mara the Evil One, who has come to disturb you.’

“Vimalakirti then said to Mara: ‘Give these celestial maidens to me. Such a gift is suitable for the household of a layman like me; it is not something that a Sramana, a son of the Sakyan, should accept.’

“At that moment Mara became terrified, thinking that Vimalakirti might harm him. He tried to disappear, but Vimalakirti restrained him with his spiritual power and would not let him leave. Mara exerted all his supernatural power, yet still could not escape. Just then a voice issued from the sky: ‘Mara the Evil One, you should give the celestial maidens to this great layman. Only then will you be able to return freely to your celestial palace.’ Being afraid, Mara reluctantly gave them to him.

“Vimalakirti then said to the celestial maidens: ‘Mara the Evil One has given you to me. You should now arouse the aspiration for unsurpassed, complete, perfect enlightenment.’ He then taught them the Dharma according to their inclinations, guiding and maturing them in wondrous bodhi so that they might advance toward complete, perfect enlightenment.

“He further said: ‘Since you have aroused the aspiration for unsurpassed, complete, perfect enlightenment, you possess the great Dharma garden of delight in which to rejoice. Do not delight in the pleasures of the five desires.’

“The celestial maidens asked: ‘Great layman, what is called the great Dharma garden of delight?’

“Vimalakirti replied: ‘The great Dharma garden of delight means the joy of pure and indestructible faith in all Buddhas; the joy of constantly hearing the true Dharma; the joy of diligently honoring and making offerings to the harmonious Sangha; the joy of not abiding in objects of cognition; the joy of contemplating the skandhas as impermanent and like enemies; the joy of correctly contemplating the dhatus as being like poisonous snakes; the joy of correctly contemplating the ayatanas as being like an empty village; the joy of firmly preserving the mind of bodhi; the joy of benefiting sentient beings; the joy of attending upon teachers and elders; the joy of generosity free from stinginess; the joy of pure moral discipline without stagnation; the joy of patience and harmonious acceptance;

the joy of diligence in cultivating roots of virtue; the joy of meditative concentration free from distraction; the joy of prajna free from ignorance; the vast and wondrous joy of bodhi; the joy of being able to vanquish the hosts of Mara; the joy of clearly knowing all afflictions; the joy of cultivating and adorning Buddha-fields; the joy of adorning the body with the complete auspicious marks; the joy of rightly cultivating the two provisions of merit and wisdom; the joy of fully adorning wondrous bodhi; the joy of fearlessness toward the profound Dharma; the joy of correctly contemplating the three gates of liberation; the joy of rightly directing the mind toward parinirvana, without contemplating it before the proper time;

the joy of drawing near to those of the same path and perceiving their virtues; the joy of neither resenting nor seeing the faults of those whose paths differ; the joy of gladly drawing near to spiritual friends; the joy of gladly protecting those who are bad companions; the joy of perfectly embracing all skillful means; the joy of rejoicing in and trusting the Dharma; and the joy of tirelessly cultivating the supreme and wondrous qualities of all the factors of bodhi.

“‘Thus, maidens, this is the bodhisattvas’ great Dharma garden of delight. Great bodhisattvas constantly abide in this great Dharma garden of delight. You should delight in it and not in sensual pleasure.’

“At that moment Mara the Evil One said to the celestial maidens: ‘Come here. I wish to return with you to the celestial palace.’

“The celestial maidens replied: ‘Mara, you may go. We will not return with you. Why? You have already given us to this layman, so how could we return with you? We now delight in the Dharma garden of delight and no longer delight in sensual pleasure. You should return alone.’

“Mara then said to Vimalakirti: ‘Great layman, please relinquish these maidens. To give away everything one possesses with a mind free from attachment—that is the conduct of a great bodhisattva!’

“Vimalakirti said: ‘I have already relinquished them. Take them away, so that the Dharma aspirations of all sentient beings may be fulfilled.’

“The celestial maidens then bowed to Vimalakirti and asked: ‘Great layman, when we return to Mara’s palace, how should we practice?’

“Vimalakirti replied: ‘You should know that there is a wondrous Dharma-gate called the Inexhaustible Lamp. You must learn it.’

“The celestial maidens asked: ‘What is called the Inexhaustible Lamp?’

“Vimalakirti replied: ‘Maidens, it is like one lamp from which hundreds of thousands of other lamps are lit, illuminating every dark place, while the light of the original lamp is neither exhausted nor diminished. In the same way, maidens, a bodhisattva may teach and establish kotis of nayutas of sentient beings in the quest for unsurpassed, complete, perfect enlightenment, yet that bodhisattva’s mind of bodhi is never exhausted or diminished; instead, it increases ever further.

Likewise, by using skillful means to expound the true Dharma to others, one’s own wholesome qualities increase ever further, without exhaustion or diminution. You should know that this wondrous Dharma-gate is called the Inexhaustible Lamp. You must learn it.

Although you dwell in Mara’s palace, you should exhort and guide immeasurable celestial sons and celestial maidens to arouse the mind of bodhi. By doing so, you will acknowledge the Tathagata’s kindness and truly repay it, while also benefiting all sentient beings.’

“Then the celestial maidens respectfully bowed at Vimalakirti’s feet. At that moment Vimalakirti withdrew the spiritual power by which he had restrained Mara, whereupon Mara the Evil One and his retinue suddenly disappeared and returned to their celestial palace.

“Blessed One, Vimalakirti possesses such mastery of spiritual powers, such wisdom and eloquence, and such ability to manifest transformations and teach the Dharma. Therefore, I do not dare go to inquire after his illness.”

The Blessed One then said to Sudatta, the elder’s son:

“Go and inquire after Vimalakirti’s illness.”

Sudatta replied:

“Blessed One, I am not capable of going to inquire after his illness. Why is this? I recall that once, at my father’s house, I established a great assembly of giving for seven days and seven nights, making offerings to all shramanas, brahmins, adherents of other paths, the poor and suffering, those of lowly station, the destitute and solitary, and beggars. When the seven days of this great assembly had come to an end, Vimalakirti entered the gathering and said to me:

“‘Son of a householder, a great assembly of giving should not be established as you have done. You should establish an assembly for the giving of the Dharma. What use is there in establishing an assembly for the giving of material wealth?’

“I asked, ‘Householder, what is called an assembly for the giving of the Dharma?’

“The householder replied:

“‘An assembly for the giving of the Dharma is one in which, without before or after, offerings are made at once to all sentient beings. This is called a perfectly fulfilled assembly for the giving of the Dharma. How is this accomplished? It is as follows:

“‘For the mode of practice directed toward unsurpassed bodhi, one gives rise to great loving-kindness; for the mode of practice that liberates sentient beings, one gives rise to great compassion; for the mode of practice that rejoices in the joy of sentient beings, one gives rise to great sympathetic joy; for the mode of practice that gathers in the true Dharma and embraces wisdom, one gives rise to great equanimity; for the mode of practice that brings complete discipline and quiescence, one gives rise to the paramita of generosity; for the mode of practice concerning sentient beings who manifest violations of the precepts, one gives rise to the paramita of pure morality;

for the mode of practice realizing the selflessness of all dharmas, one gives rise to the paramita of patient acceptance; for the mode of practice that skillfully transcends body and mind, one gives rise to the paramita of diligence; for the mode of practice of the supreme factors of awakening, one gives rise to the paramita of meditative concentration; for the mode of practice that hears the wisdom of omniscience, one gives rise to the prajnaparamita.

“‘For the mode of practice that liberates all beings, one gives rise to the cultivation of emptiness; for the mode of practice that rectifies all conditioned things, one gives rise to the cultivation of signlessness; for the mode of practice that deliberately assumes rebirth, one gives rise to the cultivation of wishlessness; for the mode of practice that ultimately preserves the true Dharma, one gives rise to great strength; for the mode of practice that completely cultivates the means of gathering beings, one gives rise to the faculty of life; for the mode of practice that reveres and honors all sentient beings as servants, one gives rise to freedom from arrogance;

for the mode of practice concerning the transformation of all that is secure and insecure, one gives rise to the attainment of secure body, life, and possessions; for the mode of practice of the six recollections, one gives rise to right mindfulness; for the mode of practice that cultivates subtle, wondrous, and pure dharmas, one gives rise to noble aspiration; for the mode of practice that diligently cultivates right conduct, one gives rise to pure livelihood; for the mode of practice that joyfully draws near to purity, one gives rise to approaching and serving the noble sages; for the mode of practice that bears no hatred or anger toward those who are not noble sages, one gives rise to a disciplined mind;

for the mode of practice of completely pure renunciation, one gives rise to a supremely pure aspiration; for the mode of practice that constantly cultivates the Middle Way, one gives rise to skillful means and extensive learning; for the mode of practice that comprehends the Dharma free from contention, one gives rise to dwelling continually in secluded places; for the mode of practice that single-mindedly seeks the Buddha’s wisdom, one gives rise to seated meditation; for the mode of practice that single-mindedly eradicates the afflictions of all sentient beings, one gives rise to the perfect cultivation of the Yogācārabhūmi.

“‘For the mode of practice that possesses the marks and excellent characteristics in order to mature sentient beings and purely adorn Buddha lands, one gives rise to the sublime, great accumulation of merit; for the mode of practice that knows the mental activities of all sentient beings and then teaches the Dharma according to their faculties and dispositions, one gives rise to the sublime, great accumulation of knowledge; for the mode of practice that neither grasps nor rejects any dharma and awakens to the one gateway of true principle, one gives rise to the sublime, great accumulation of wisdom; for the mode of practice that eliminates all afflictions, habitual tendencies, and obstructions arising from unwholesome dharmas, one gives rise to the attainment of all wholesome dharmas;

for the mode of practice that follows the accumulation of all wholesome dharmas and awakens to the wisdom of omniscience, one gives rise to the attainment of all the factors of bodhi that have been cultivated.

“‘Good son, this is called an assembly for the giving of the Dharma. If bodhisattvas abide in such an assembly for the giving of the Dharma, they are called great donors and are worthy of offerings from devas and humans throughout the world.’

“Blessed One, when that great householder taught the Dharma in this way, two hundred brahmins in the assembly generated the aspiration for unsurpassed, complete, and perfect awakening. At that time, marveling at what had never occurred before and filled with pure joy, I respectfully bowed at the feet of the great householder. I removed my jeweled necklace, worth hundreds of thousands, and earnestly offered it to him, but he would not accept it.

“I said, ‘Great householder, please have compassion for me and accept it. If you have no need of it, then give it as you see fit to whomever you deem worthy.’

“Only then did Vimalakirti accept the necklace and divide it into two portions. One portion he gave to the most lowly and despised beggar at that great assembly of giving, and the other he offered to the Tathagata Difficult to Overcome. He then employed his spiritual powers so that the entire assembly beheld the world called Blazing Radiance and the Tathagata Difficult to Overcome. They also saw the portion of the necklace that had been offered above that Buddha transform into a beautiful jeweled pavilion, exquisitely adorned in every manner at its four corners.

“After displaying this transformation through his spiritual powers, Vimalakirti said further:

“‘When a donor gives with an impartial mind to the lowliest beggar in this assembly, regarding that person no differently from the Tathagata as a field of merit, maintaining a mind of equality, and with great loving-kindness and great compassion giving universally to all without seeking any reward, this is called the perfect fulfillment of an assembly for the giving of the Dharma.’

“At that time, when the beggars saw the transformations wrought through his spiritual powers and heard the Dharma taught, they all attained the supreme aspiration of non-retrogression and immediately generated the aspiration for unsurpassed, complete, and perfect awakening.

“Blessed One, that great householder possesses such spiritual powers of transformation and such unobstructed eloquence. Therefore, I dare not go to inquire after his illness.”

“In this way, the Blessed One instructed each of the great bodhisattvas to go and inquire after Vimalakirti’s illness, but every one of those bodhisattvas explained to the Buddha his own reasons and praised the words of Vimalakirti. Each declared that he dared not go to inquire after his illness.

End of the Second Fascicle