說無垢稱經

Fascicle Four

VII. Chapter on Sentient Beings

At that time, Mañjuśrī asked Vimalakīrti:

“How does a bodhisattva contemplate sentient beings?”

Vimalakīrti replied:

“Just as an illusionist contemplates the things he has conjured, so too does a bodhisattva contemplate all sentient beings in a truly correct manner.

“Venerable Mañjuśrī! It is as when a wise person contemplates the moon in water; an image in a mirror; water in a mirage; an echo; cities and towers formed of clouds in the sky; the solidity of a mass of foam; a bubble that vanishes as soon as it arises; the solid core of a plantain tree; a fifth great element; a sixth skandha; a seventh faculty; a thirteenth ayatana; a nineteenth dhatu; the visible forms and images of the Formless Realm; a rotten seed producing a sprout; garments made of tortoise hair; one who died young enjoying sensual pleasures; a stream-enterer entertaining discriminations concerning the view of a self; a once-returner undergoing a third existence; a non-returner entering a mother’s womb; an arhat possessing the poisons of greed, hatred, and delusion;

a bodhisattva who has attained patient acceptance yet harbors greed, stinginess, misconduct, anger, and harmful intent; the continuing habitual tendencies of the Tathagatas; one blind from birth seeing colors; one abiding in the attainment of cessation breathing in and out; a bird’s footprints in empty space; the faculties of a paṇḍaka functioning; the child of a barren woman creating karma; a being conjured by the Buddha possessing fetters; ultimately existent things possessing afflictions; things seen after a dream has ended; being burned where there is no fire; or an arhat having future lives.

A bodhisattva should contemplate all sentient beings in this way. Why? Because all dharmas are fundamentally empty, truly without self, and devoid of sentient beings.”

Mañjuśrī said:

“If bodhisattvas contemplate all sentient beings in this way, how should they cultivate loving-kindness?”

Vimalakīrti replied:

“After contemplating sentient beings in this way, a bodhisattva thinks: ‘For the sake of sentient beings, I must teach this Dharma so that they may understand it clearly.’ This is called the true cultivation of loving-kindness. Because all sentient beings are brought to complete peace and happiness, that bodhisattva cultivates the loving-kindness of quiescence, for there is no grasping; the loving-kindness free from fever, for afflictions have been abandoned; the loving-kindness of suchness, for the three times are equal; the loving-kindness free from opposition, for there is no discordant arising; the loving-kindness of nonduality, for inner and outer have been abandoned; the loving-kindness that is indestructible, for it abides in the ultimate;

the loving-kindness that is steadfast, for its supreme aspiration is like vajra; the loving-kindness that is pure, for its intrinsic nature is pure; the loving-kindness of equality, for it is the same as empty space; the loving-kindness of an arhat, for it utterly destroys the enemies that are the fetters; the loving-kindness of a pratyekabuddha, for it does not depend upon a teacher’s assistance; the loving-kindness of a bodhisattva, for it tirelessly brings sentient beings to maturity; the loving-kindness of a Tathagata, for it awakens to the nature of true suchness in all dharmas; the loving-kindness of a Buddha, for it awakens sentient beings who are dwelling in a dream; spontaneous loving-kindness, for it awakens to the nature of dharmas in accordance with their functioning;

the loving-kindness of bodhi, for it is of a single taste; impartial loving-kindness, for it cuts off attachment and aversion; the loving-kindness of great compassion, for it illuminates the Great Vehicle; the loving-kindness free from contention, for it contemplates non-self; the loving-kindness free from weariness, for it contemplates the nature of emptiness; the loving-kindness that accords with the Dharma, for it is free from attachment; the loving-kindness of pure morality, for it brings immoral sentient beings to maturity; the loving-kindness of patient endurance, for it protects oneself and others from harm; the loving-kindness of diligence, for it shoulders the sufferings of sentient beings and performs deeds for their benefit;

the loving-kindness of meditative concentration, for it is no longer tainted by craving; the loving-kindness of prajñā, for the wisdom of the Dharma is always manifest; the loving-kindness of skillful means, for it manifests universally through every approach; the loving-kindness of wondrous vows, for immeasurable great vows have been generated; the loving-kindness of great power, for it can accomplish all vast deeds; the loving-kindness of jñāna, for it clearly comprehends the nature and characteristics of all dharmas; the loving-kindness of supernormal powers, for it does not destroy the nature and characteristics of any dharma; the loving-kindness of the means of attraction, for it uses skillful means to benefit sentient beings;

unattached loving-kindness, for it is unimpeded by defilement; loving-kindness free from deceit, for its aspiration is pure; loving-kindness free from flattery, for its preparatory practices are pure; loving-kindness free from deception, for it is without falsehood; profound loving-kindness, for it is free from stains; and the loving-kindness of peace and happiness, for it enables beings to attain the peace and happiness of the Buddhas.

“Venerable Mañjuśrī! This is how a bodhisattva cultivates great loving-kindness.”

Mañjuśrī said:

“How does a bodhisattva cultivate great compassion?”

Vimalakīrti replied:

“Whatever roots of goodness he generates and increases, he gives them all to sentient beings without any greed or reluctance. This is called a bodhisattva’s cultivation of great compassion.”

Mañjuśrī asked:

“How does a bodhisattva cultivate great sympathetic joy?”

Vimalakīrti said:

“He rejoices in benefiting sentient beings and feels no regret. This is called a bodhisattva’s cultivation of great sympathetic joy.”

Mañjuśrī asked:

“How does a bodhisattva cultivate great equanimity?”

Vimalakīrti said:

“He benefits beings with an impartial mind, expecting no reward. This is a bodhisattva’s cultivation of great equanimity.”

Mañjuśrī asked:

“If bodhisattvas fear birth and death, in what should they take refuge?”

Vimalakīrti said:

“If bodhisattvas fear birth and death, they should always take refuge in the great self of the Buddhas.”

He further asked:

“If bodhisattvas wish to abide in the self, how should they abide?”

He replied:

“If they wish to abide in the great self, they should abide in the equal liberation of all sentient beings.”

He further asked:

“If they wish to liberate all sentient beings, what should they eliminate?”

He replied:

“If they wish to liberate all sentient beings, they must eliminate their afflictions.”

He asked:

“If they wish to eliminate the afflictions of all sentient beings, what should they cultivate?”

He replied:

“If they wish to eliminate the afflictions of all sentient beings, they should cultivate the proper contemplation of mental activities.”

He asked:

“If they wish to cultivate the proper contemplation of mental activities, how should they cultivate it?”

He replied:

“If they wish to cultivate the proper contemplation of mental activities, they must cultivate the non-arising and non-cessation of dharmas.”

He asked:

“What does not arise, and what does not cease?”

He replied:

“Unwholesome dharmas do not arise, and wholesome dharmas do not cease.”

He asked:

“What is the root of wholesome and unwholesome dharmas?”

He replied:

“The body is their root.”

He asked:

“What is the root of the body?”

He replied:

“Craving is its root.”

He asked:

“What is the root of craving?”

He replied:

“False discrimination is its root.”

He asked:

“What is the root of false discrimination?”

He replied:

“Inverted deluded conception is its root.”

He asked:

“What is the root of inverted deluded conception?”

He replied:

“Non-abiding is its root.”

Mañjuśrī asked:

“Then what is the root of non-abiding?”

Vimalakīrti said:

“To ask this is unreasonable. Why? Because non-abiding has no root and no place in which it abides. Because it has no root and no abiding place, all dharmas can be established.”

At that time, a celestial maiden who had long dwelt in Vimalakīrti’s house saw everyone listening to the teaching of the Dharma and radiating an unprecedented brilliance. Filled with immeasurable joy, she manifested her body and scattered celestial flowers as offerings over the bodhisattvas and the assembly of great śrāvakas. When the celestial flowers reached the bodies of the bodhisattvas, they immediately fell to the ground; but when they reached the bodies of the great śrāvakas, they clung to them and did not fall. The great śrāvakas tried to brush the flowers away and even employed their supernormal powers, yet still could not make them fall.

Then the celestial maiden asked the Venerable Śāriputra:

“Why are you brushing away the flowers?”

Sariputra said:

– Because the flowers are not in accordance with the Dharma, I brush them away.

The goddess said:

– Please, do not say that these flowers are not in accordance with the Dharma. Why? Because these flowers are in accordance with the Dharma. Venerable sir, it is only you who are not in accordance with the Dharma. Why? Because the flowers make no distinctions and entertain no discriminations; it is only the venerable one who makes distinctions and entertains discriminations. With regard to the wholesome Dharma within the Vinaya, if a monastic makes distinctions and entertains discriminations, that is not in accordance with the Dharma. If one makes no distinctions and entertains no discriminations, that is in accordance with the Dharma.

Venerable Sariputra! When the flowers do not adhere to the bodhisattvas, it is because those bodhisattvas have completely eradicated all distinctions and discriminations. When the flowers adhere to the bodies of the sravakas, it is because they have not yet completely eradicated all distinctions and discriminations.

Venerable Sariputra! It is just as nonhuman beings seek out and harm a person whenever that person is afraid. If one is not afraid, no nonhuman being can cause one harm. Those who fear the karma, afflictions, birth, and death are harmed by forms, sounds, fragrances, flavors, and tangible objects. Those who do not fear the karma, afflictions, birth, and death are not harmed by the forms, sounds, fragrances, flavors, and tangible objects of the world.

Venerable Sariputra! If one has not completely eradicated the habitual tendencies of the afflictions, these flowers adhere to one's body. If one has completely eradicated the habitual tendencies of the afflictions, these flowers fall away.

Sariputra asked:

– How long have you been in this house?

The goddess replied:

– I have been in this house for as long as Sariputra has abided in liberation.

Sariputra asked:

– Have you been in this house for so long?

The goddess said:

– Have you also abided in liberation for so long?

At that moment, Sariputra remained silent and did not answer.

The goddess said:

– The venerable one is a great sravaka, fully endowed with great wisdom and eloquence, yet when asked such a simple question, you remain silent and cannot answer.

Sariputra said:

– One who is liberated is far removed from all names and words, so how could I know what to say about this?

The goddess said:

– All words that are spoken bear the characteristic of liberation. Why? Because this characteristic of liberation cannot be apprehended as being within, without, or in between. Words are likewise: they cannot be apprehended as being within, without, or in between. Therefore, liberation is not spoken of apart from words. Why? Because the nature of liberation and the nature of all dharmas are equal.

Sariputra asked:

– Is liberation not attained by abandoning greed, hatred, delusion, and the other afflictions?

The goddess said:

– For those who harbor overweening pride, the Buddha teaches that liberation is attained by abandoning all greed, hatred, and delusion. For those who are free from overweening pride, he teaches that the intrinsic nature of all greed, hatred, delusion, and the other afflictions is liberation.

Sariputra asked:

– Excellent, goddess! How did you attain such wisdom and eloquence?

The goddess replied:

– I have neither attained nor realized such wisdom and eloquence. If I were to say that I had attained or realized them, I would be one who harbors overweening pride within the well-proclaimed Vinaya.

Sariputra asked:

– Of the three vehicles, toward which vehicle do you incline?

The goddess replied:

– I incline toward all three vehicles.

Sariputra asked:

– With what hidden intent do you say this?

The goddess said:

– Because I constantly expound the Mahayana for others, I am a sravaka. Because I naturally manifestly awaken to the true nature of dharmas, I am a pratyekabuddha. Because I never relinquish great loving-kindness and compassion, I belong to the Mahayana.

Venerable Sariputra! In order to teach and deliver sentient beings who seek the Sravaka Vehicle, I become a sravaka. In order to teach and deliver sentient beings who seek the Pratyekabuddha Vehicle, I become a pratyekabuddha. In order to teach and deliver sentient beings who seek the Supreme Vehicle, I belong to the Mahayana.

Venerable Sariputra! It is as though someone entered a champaka grove and smelled only the fragrance of the champaka trees, taking no delight in smelling the fragrance of other plants and trees. In the same way, whoever dwells in this house delights only in the fragrance of the merits of the Mahayana and takes no delight in the fragrance of the merits of the sravakas and pratyekabuddhas. This is because this house is constantly perfumed by the subtle and wondrous fragrance of the merits of all the Buddha-Dharmas.

Venerable Sariputra! If Sakra, Brahma, the Four Great Heavenly Kings, nagas, yakshas, asuras, and others, down to humans and nonhumans, enter this house, they all behold the great being, draw near to him, venerate him, make offerings to him, and hear the Great Dharma. They all arouse the mind of great bodhi, entirely through the subtle and wondrous fragrance of the merits of all the Buddha-Dharmas.

Venerable Sariputra! I have dwelt in this house for more than twelve years, yet I have never heard any discourse associated with the sravakas or pratyekabuddhas. I have heard only discourses of Mahayana bodhisattva practice associated with the wondrous Dharma of the inconceivable great loving-kindness and great compassion of all Buddhas.

Venerable Sariputra! Eight extraordinary and supreme qualities never before known constantly manifest in this house. What are these eight qualities? Venerable Sariputra! This house is constantly filled with pure golden light that shines brilliantly throughout it, equally by day and night, without requiring the light of the sun to enter. This is the first extraordinary and supreme quality never before known.

Venerable Sariputra! Humans and nonhumans of every kind in the world constantly enter this house. After entering it, they are not harmed by any affliction. This is the second extraordinary and supreme quality never before known.

Venerable Sariputra! Sakra, Brahma, the Four Great Kings, and others, together with great bodhisattvas from other worlds, constantly gather in this house without cease. This is the third extraordinary and supreme quality never before known.

Venerable Sariputra! In this house, discourses associated with the bodhisattvas' six irreversible paramitas are constantly heard. This is the fourth extraordinary and supreme quality never before known.

Venerable Sariputra! The music of heavenly and human beings constantly resounds in this house. Within that music, immeasurable hundreds of thousands of Dharma sounds are proclaimed. This is the fifth extraordinary and supreme quality never before known.

Venerable Sariputra! This house contains four great treasuries overflowing with precious jewels that are never exhausted. They are used to provide alms for all who are poor and suffering, solitary and alone, without refuge, or reduced to begging, supplying them fully with precious treasures that are never exhausted. This is the sixth extraordinary and supreme quality never before known.

Venerable Sariputra! In this house are Sakyamuni Tathagata, Amitayus Tathagata, Difficult-to-Conquer Tathagata, Akshobhya Tathagata, Precious Victory Tathagata, Precious Flame Tathagata, Precious Moon Tathagata, Precious Adornment Tathagata, Precious Sound Tathagata, Lion's Roar Tathagata, Accomplisher of All Aims Tathagata, and immeasurable Tathagatas such as these throughout the ten directions. Whenever this great being resolves to invite them, they immediately come and expound all the Tathagatas' essential and secret Dharma gates. When they have finished speaking, they immediately depart. This is the seventh extraordinary and supreme quality never before known.

Venerable Sariputra! All Buddha lands adorned with merit, together with the magnificent ornaments of heavenly palaces, constantly appear within this house. This is the eighth extraordinary and supreme quality never before known.

Venerable Sariputra! These eight extraordinary and supreme qualities never before known constantly manifest in this house. How could anyone who possesses such inconceivable qualities still arouse a mind that delights in seeking the Dharma of the sravakas or pratyekabuddhas?

At that time, Sariputra asked the goddess:

– Why do you not transform this female body?

The goddess replied:

– I have dwelt in this house for more than twelve years and have continually sought the intrinsic nature of womanhood without ever finding it. How, then, could there be anything to transform?

“Venerable Shariputra! Suppose an illusionist conjured an illusory woman. If someone were to ask her, ‘Why do you not transform this female body?’ Would such a question be proper?”

Shariputra replied:

“No, goddess, it would not. Since an illusion is unreal, how could it be transformed?”

The goddess said:

“In the same way, the nature and characteristics of all dharmas are unreal, like magical illusions. Why, then, do you ask why I do not transform my female body?”

At that moment, the goddess used her supernatural powers to transform Shariputra into the likeness of a goddess, while transforming herself into the likeness of Shariputra. She then asked Shariputra:

“Why does the venerable one not transform his female body?”

Then Shariputra, in the form of the goddess, replied:

“I do not know how I lost my male body and was transformed into a woman!”

The goddess said again:

“If the venerable one could transform this female body, then all other women would also be able to transform theirs. Just as Shariputra is not truly a woman yet appears in a female body, so too are all other women. Although they appear in female bodies, in reality they are not women. Relying upon this hidden meaning, the Blessed One declared that all dharmas are neither male nor female.”

After she had spoken, the goddess withdrew her supernatural power, and each of them appeared once again in their original body.

The goddess asked Shariputra:

“Venerable one! Where is your female body now?”

Shariputra replied:

“My female body neither remains nor has been transformed.”

The goddess said:

“Excellent! Excellent, venerable one! All dharmas are likewise: they neither remain nor are transformed. To say that all dharmas neither remain nor are transformed is truly the word of the Buddha.”

Shariputra asked the goddess:

“When you die here, where will you be reborn?”

The goddess replied:

“I shall be born wherever the Tathagata’s magically created manifestations are born.”

Shariputra asked:

“The Tathagata’s magically created manifestations neither die nor are born. Why do you say that there will be a place of birth?”

The goddess replied:

“Venerable one! You should know that all dharmas and sentient beings are likewise: they neither perish nor arise. Why, then, do you ask where I shall be born?”

Shariputra asked the goddess:

“How long will it be before you attain unsurpassed, perfect enlightenment?”

The goddess replied:

“When Shariputra returns to being an ordinary person and is fully endowed with the qualities of an ordinary person, then, whether after a long or short time, I shall attain unsurpassed, perfect enlightenment.”

Shariputra said:

“There is no place and no possibility in which I could become an ordinary person fully endowed with the qualities of an ordinary person.”

The goddess said:

“Venerable one! Likewise, when there is no place and no possibility, I shall attain unsurpassed, perfect enlightenment. Why? Because unsurpassed enlightenment has no abiding place; therefore, there is also no attainment of enlightenment.”

Shariputra said:

“If so, why does the Buddha say that Buddhas as numerous as the sands of the Ganges presently attain unsurpassed, perfect enlightenment, have attained it, and will attain it?”

The goddess replied:

“Venerable one! It is only in accordance with conventional language and written words that the Buddhas of the three times are said to attain enlightenment. This does not mean that enlightenment exists in the past, future, or present. Why? Because unsurpassed enlightenment transcends the three times. Venerable Shariputra! Have you attained arhatship?”

Shariputra replied:

“I attained it without attaining anything; I attained it, yet there was nothing attained.”

The goddess said:

“Venerable one! Enlightenment is likewise: it is realized without realization; it is realized, yet there is nothing realized.”

At that time, Vimalakirti said to the venerable Shariputra:

“This goddess has previously made offerings to, drawn near to, and reverently served more than nine hundred and twenty thousand kotis of nayutas of Buddhas. She has gained mastery of wisdom and supernatural powers, fulfilled her aspirations, and attained the patience regarding the non-arising of dharmas. She has forever become irreversible from unsurpassed, perfect enlightenment. Through the power of her original vows, according to her inclinations and whatever is appropriate, she brings sentient beings to maturity.”

VIII. The Chapter on the Factors of Enlightenment

At that time, Manjushri asked Vimalakirti:

“How do bodhisattvas reach the ultimate consummation of the Buddha-Dharma?”

Vimalakirti replied:

“If bodhisattvas practice the non-path, they can reach the ultimate consummation of the Buddha-Dharma.”

Manjushri asked:

“How do bodhisattvas practice the non-path?”

Vimalakirti replied:

– Although bodhisattvas course through the realm of the Five Uninterrupted Hells, they harbor no anger or intention to afflict or harm. Although they course through the realm of Mālaka, the hells, they are free from every defilement and affliction. Although they course through the realms of animals, they are free from all the darkness of ignorance. Although they course through the realm of the asuras and hungry ghosts, they are free from all arrogance and conceit. Although they course through the realm of King Yama, they accumulate vast provisions of merit and wisdom. Although they course through the attainments of the formless realm, they take no delight in proceeding toward that realm. Although they manifest the conduct of lustful desire, they do not partake of any desire therein and are free from all attachment. Although they manifest the conduct of anger, they are free from anger toward all realms of sentient beings and have no intention to injure. Although they manifest the conduct of delusion, they remain far removed from the darkness of ignorance regarding all dharmas and use the light of wisdom to discipline themselves. Although they manifest the conduct of miserliness, they relinquish all inner and outer possessions without concern even for their own bodies and lives. Although they manifest the conduct of violating the precepts, they abide securely in all the precepts, possess the virtues of the ascetic practices, have few desires, know contentment, and feel great fear regarding even the slightest offense. Although they manifest the conduct of anger, they abide completely in loving-kindness and compassion, without affliction or harm. Although they manifest the conduct of indolence, they diligently cultivate all roots of virtue, and their vigor never wavers. Although they manifest the conduct of distracted faculties, they are always composed, tranquil, and serene. Although they manifest the conduct of corrupt wisdom, they completely comprehend all worldly and supramundane dharmas and possess faith that has reached the ultimate perfection of wisdom. Although they manifest the conduct of flattery, deceit, and falsehood, they perfect skillful means. Although they manifest the conduct of arrogant, secret speech concerning skillful means, they do so to establish bridges and ferries for bringing beings to deliverance. Although they manifest the conduct of all worldly afflictions, their nature is utterly pure and undefiled. Although they manifest the conduct of the hosts of Māra, they possess the wisdom that awakens to all Buddha-Dharmas and realize and know them themselves without relying upon others. Although they manifest the conduct of śrāvakas, they teach sentient beings Dharma never heard before. Although they manifest the conduct of pratyekabuddhas, they bring beings to maturity by perfecting great loving-kindness and great compassion. Although they manifest themselves in the realm of poverty, they possess inexhaustible treasures and wealth. Although they manifest themselves in the realm of impaired faculties, they are endowed with excellent and beautiful marks. Although they appear in the realm of the lowly, they are born into the Buddha’s family, a noble lineage, and accumulate supreme provisions of merit and wisdom. Although they abide in the realm of the emaciated and ugly and are despised by everyone, they obtain a body as beautiful as that of Nārāyaṇa, upon which sentient beings delight to gaze. Although they abide in the realm of old age and sickness, they utterly eradicate the roots of old age and sickness and transcend all fear of death. Although they appear in the realm of seeking wealth and status, they extensively cultivate the contemplation of impermanence and sever all longing. Although they appear amid palaces, courtesans, and pleasures, they always transcend the mire of sensual desires and cultivate the practice of renunciation to perfection. Although they appear in the realm of the dull-witted, they are fully adorned with eloquence, attain dharani, and possess wisdom that remembers without loss. Although they abide among those on wrong paths, they guide sentient beings by means of the right path. Although they appear in every realm of birth, in truth they have permanently severed every mode of rebirth. Although they appear to enter parinirvana, they continually relinquish the succession of birth and death. Although they manifest the attainment of wondrous bodhi, turn the great Dharma wheel, and enter nirvana, they always diligently cultivate the bodhisattva practices in uninterrupted succession.

Venerable Mañjuśrī! Only a bodhisattva who practices the non-course in this way may be said to have reached the ultimate domain of the Buddha-Dharma.

Vimalakīrti then asked Mañjuśrī:

– What constitutes the lineage of the Tathagata? Please explain it briefly.

Mañjuśrī said:

– Every lineage of the false and illusory body is the lineage of the Tathagata. Every lineage of ignorance, existence, and craving is the lineage of the Tathagata. The lineage of desire, anger, and delusion is the lineage of the Tathagata. The lineage of falsity and inverted views is the lineage of the Tathagata. Likewise, the lineage of the five skandhas, the lineage of the six ayatanas, the lineage of the seven abodes of consciousness, the lineage of the eight wrong paths, the lineage of the nine causes of vexation, and the lineage of the ten unwholesome courses of karma—these are the lineage of the Tathagata. In brief, the lineage of the sixty-two views, all afflictions, and all evil and unwholesome dharmas is the lineage of the Tathagata.

Vimalakīrti said:

– On the basis of what esoteric meaning do you say this?

Mañjuśrī replied:

– It is not one who has perceived the unconditioned and entered the stage of the certainty of complete liberation who can arouse the aspiration for unsurpassed, complete, perfect enlightenment. Rather, it is essential that one abide amid conditioned activities and afflictions. Those who have not yet seen the truths can arouse the aspiration for unsurpassed, complete, perfect enlightenment. For example, on high, dry, barren ground, utpala, padma, kumuda, and puṇḍarīka lotuses cannot grow. These four kinds of flowers grow only in damp, muddy places. Likewise, those of the lineage of śrāvakas and pratyekabuddhas who have perceived the unconditioned and entered the certainty of complete liberation cannot arouse the aspiration for omniscience. Only amid the damp, muddy conditioned activities of the afflictions can omniscience arise, for it is there that the Buddha-Dharmas can grow.

Good man! It is like planting a tree in empty space: it can never grow. It must be planted in low, moist, fertilized soil before it can grow. Likewise, those of the lineage of śrāvakas and pratyekabuddhas who have perceived the unconditioned and entered the stage of the certainty of complete liberation cannot cause the Buddha-Dharmas to increase. Even though a view of the self as great as Mount Sumeru may arise, one can nevertheless make the great vow for bodhi, for it is therein that the Buddha-Dharmas arise.

Good man! If one does not enter the great ocean, one cannot obtain a priceless vaidūrya jewel. If one does not enter the great ocean of birth, death, and afflictions, the priceless jewel of omniscience can never arise. Therefore, you should know that the lineage of all the afflictions of birth and death is the lineage of the Tathagata.

At that time, the Venerable Mahākāśyapa praised Mañjuśrī:

– Excellent! Excellent! What you have said is most eloquent: it is true speech, sincere speech, speech that is not otherwise. Just as you have said, all the dispositions of the afflictions, birth, and death are the disposition of the Tathagata. Why is this? Because within our mental continuum, the disposition toward arising and ceasing has already withered away, and so we shall never give rise to the aspiration for Perfect Enlightenment. It would be better to commit the five deeds of immediate retribution than for us arhats to attain ultimate liberation. Why is this? Because one who commits the five deeds of immediate retribution still has the power to exhaust that karma of immediate retribution, give rise to the aspiration for unsurpassed Perfect Enlightenment, and gradually accomplish all the Buddha-Dharmas. But we arhats shall never possess such an ability. Just as a person whose faculties are impaired cannot enjoy the five sensual pleasures, so too, arhats who have exhausted the outflows and entirely severed the fetters can do nothing with regard to the Buddha-Dharma. Nor do they possess the resolve to seek the wondrous Dharma of the Buddhas. Therefore, ordinary beings can repay the Buddha’s kindness, whereas shravakas and pratyekabuddhas cannot. Why is this? Because after hearing the Buddha-Dharma, ordinary beings increase their merit, ensure that the Three Jewels remain unbroken, give rise to the aspiration for unsurpassed Perfect Enlightenment, and gradually accomplish the Buddha-Dharmas. Shravakas and pratyekabuddhas, however, even if throughout their entire lives they hear teachings on the fearlessnesses and powers of a Buddha, and even all the distinctive merits of the Buddha-Dharma, will never give rise to the aspiration for unsurpassed Perfect Enlightenment.

At that time, among the assembly was a bodhisattva named Manifesting Bodies of All Forms, who asked Vimalakirti:

– Householder! Where are your parents, wife and children, male and female servants, attendants, friends, relatives, guards, elephants, horses, carriages, and grooms? Why can none of them be seen?

Vimalakirti replied in verse:

The perfection of wisdom is the bodhisattva’s mother;

Skillful means is his father.

All guides of the world

Are born from these.

Joy in the wondrous Dharma is his wife;

Loving-kindness and compassion are his daughters;

The Dharma of ultimate truth is his son;

The emptiness of supreme meaning is his home.

The afflictions are his disciples,

Transformed according to his will;

The factors of enlightenment are his good friends,

Through whom Perfect Enlightenment is attained.

The six perfections are his retinue;

The four means of attraction are his courtesans.

Gathering the words of the true Dharma,

He makes them wondrous music.

Dharani is his flower garden;

The great Dharma is his grove of trees,

Adorned with flowers of the factors of enlightenment

And fruits of liberation and wisdom.

The wondrous pool of the eight liberations

Is filled with the clear waters of samadhi

And covered with flowers of the seven purities,

In which all dust and defilement are washed away.

Supernormal powers are his elephants and horses;

The Great Vehicle is his carriage;

The bodhi-mind holds the reins

As he enters the Noble Eightfold Path.

He is adorned with wondrous marks,

Interspersed with beautiful characteristics;

Moral shame and dread are his garments;

Supreme aspiration is his garland.

The true Dharma is his treasure;

Expounding it is his skillful means.

Correct practice brings supreme benefit,

Which he dedicates to great bodhi.

The four dhyanas are his bed;

Pure livelihood is his mattress.

Mindfulness and wisdom keep him ever awake;

He constantly abides in samadhi.

He eats the deathless Dharma

And drinks the flavor of liberation.

He bathes in a purified mind

And anoints himself with the excellence of morality.

Destroying the enemy of the afflictions,

His valor is beyond compare.

He conquers the four armies of Mara

And raises high the banner of bodhi.

Although in truth there is neither birth nor death,

He deliberately takes birth.

He manifests throughout the Buddha lands,

Like the sun illuminating everywhere.

He offers every supreme gift

In worship of all the Tathagatas;

Between the Buddhas and his own body,

He makes no distinction whatsoever.

Though knowing that all Buddha lands

And sentient beings are empty,

He constantly cultivates pure lands

And tirelessly benefits beings.

All sentient beings’

Forms, sounds, and deportment

Are manifested in an instant

Through the bodhisattva’s fearless powers.

Though knowing all the deeds of Mara,

He manifests in accordance with them.

Having attained consummate skillful means,

He accomplishes all things at will.

At times he manifests his own body

As undergoing aging, sickness, and death,

To bring sentient beings to maturity,

Like a playful magical illusion.

At times he manifests the conflagration of an eon,

In which heaven and earth are entirely consumed,

To illuminate impermanence for sentient beings

Who cling to permanence, so they may know swift destruction.

Thousands of kotis of sentient beings

Come together to invite the bodhisattva.

He accepts their offerings

And causes them to turn toward bodhi.

In spells, incantations,

Treatises, writings, and crafts,

He possesses complete mastery

For the benefit and happiness of sentient beings.

Among all worldly paths and teachings,

He appears as one gone forth,

Skillfully benefiting beings

Without falling into erroneous views.

At times he becomes the sun or moon,

Or Brahma, lord of the world;

He becomes earth, water, fire, and wind

To benefit sentient beings.

When an eon of epidemic disease occurs,

He manifests as excellent medicines,

Eliminating the suffering of illness

And directing beings toward great bodhi.

If an eon of famine occurs,

He manifests as food and drink.

First he relieves that hunger and thirst,

Then teaches the Dharma to bring joy.

If an eon of warfare occurs,

He cultivates pure loving-kindness and compassion,

So that immeasurable sentient beings

May rejoice and be free from anger.

If he encounters a great battle,

He manifests as a powerful ally

And comes to reconcile the opposing sides,

Exhorting them to give rise to the bodhi-mind.

The Buddha lands are immeasurable,

And the hells too are boundless.

He goes directly to those places,

Relieving suffering and bringing peace and joy.

In realms of animals,

Where beings maim and devour one another,

He manifests among them all,

Benefiting them and teaching of their former lives.

He manifests as enjoying sensual pleasures,

Yet constantly cultivates dhyana,

Confounding the evil Maras

So that they cannot cause harm.

A flower growing in fire

Is said to be a rare occurrence;

Cultivating samadhi while engaging in sensual pleasures

Is rarer still.

At times he manifests as a courtesan

To entice those who lust after beauty.

First he draws them in through an alluring form,

Then instructs them to cultivate the wisdom of a Buddha.

At times he becomes a city governor,

A caravan leader, or a royal preceptor;

Or he becomes an official who offers aid,

Bringing benefit and happiness to living beings.

For those who are impoverished,

He manifests as an inexhaustible treasury,

Providing for all their poverty

And causing them to turn toward great bodhi.

For those who are arrogant,

He manifests as a mighty champion,

Breaking down their pride

So that they may abide in the bodhi-vow.

For those who are afraid,

He uses skillful means to comfort them.

After their fear has been dispelled,

He causes them to give rise to the bodhi-mind.

He manifests as a seer with the five superknowledges,

Purely cultivating the holy life,

Causing them to abide in the joy

Of morality, patience, loving-kindness, and goodness.

Or, seeing sentient beings

Who presently need assistance,

He becomes their servant

Or disciple in order to help them.

Using every kind of skillful means,

He causes them to delight in the true Dharma.

In every skillful means,

He trains to perfection.

Through boundless actions

And boundless deeds performed,

With boundless wisdom perfected,

He liberates boundless multitudes.

Even if all the Buddhas

Were to remain for hundreds of thousands of eons

Praising these merits,

They still could not exhaust them.

Who, upon hearing such a Dharma,

Would not aspire to great bodhi—

Except for inferior sentient beings

And those utterly devoid of wisdom?

IX - The Chapter on the Dharma-Gate of Nonduality

At that time, Vimalakirti asked all the bodhisattvas in the assembly:

– How does a bodhisattva enter the Dharma-gate of nonduality? According to your respective powers of eloquence, please speak freely.

The bodhisattvas in the assembly then spoke one after another, each according to his own inclination.

A bodhisattva named Mastery of Dharma said:

– Birth and cessation constitute a duality. If bodhisattvas clearly know that all dharmas have from the beginning neither arisen nor ceased, and thereby attain the patient acceptance of the non-arising of dharmas, this is entry into the Dharma-gate of nonduality.

A bodhisattva named Supreme Secret said:

– Discriminating between self and what belongs to the self constitutes a duality. Because one clings to a self, one clings to what belongs to the self. If one clearly understands that there is neither self nor anything belonging to a self, this is entry into the Dharma-gate of nonduality.

A bodhisattva named Unblinking said:

– Grasping and non-grasping, when discriminated, constitute a duality. If bodhisattvas clearly know that in non-grasping there is nothing to attain, then because there is nothing to attain, there is neither increase nor decrease, neither activity nor cessation, and no attachment to any dharma. This is entry into the Dharma-gate of nonduality.

A bodhisattva named Supreme Peak said:

– Defilement and purity, when discriminated, constitute a duality. If bodhisattvas clearly know that defilement and purity are not two, they make no distinctions, completely sever discrimination, and proceed toward the trace of quiescent cessation. This is entry into the Dharma-gate of nonduality.

The bodhisattva named Wondrous Star said:

– Distraction and thought are two. If bodhisattvas clearly know that they are not distracted and that there is no object of thought, then they do not direct the mind toward anything; abiding in non-distraction, with no object of thought, they do not direct the mind toward anything. This is entry into the Dharma gate of nonduality.

The bodhisattva named Wondrous Eye said:

– The single characteristic, the absence of characteristics, and their differentiation are two. If bodhisattvas clearly know that dharmas have neither a single characteristic, nor a different characteristic, nor the absence of characteristics, they know that the single characteristic, the different characteristic, and the absence of characteristics are equal. This is entry into the Dharma gate of nonduality.

The bodhisattva named Wondrous Arm said:

– The two minds of a bodhisattva and a shravaka are two. If bodhisattvas clearly know that the nature of both minds is empty, like an illusion, there is neither a bodhisattva mind nor a shravaka mind. The characteristics of those two minds are equal, both being like illusions and magical transformations. This is entry into the Dharma gate of nonduality.

The bodhisattva named Nurturing Desire said:

– Wholesome and unwholesome, when differentiated, are two. If bodhisattvas clearly know that wholesome nature and unwholesome nature have no place of arising, then characteristics and the absence of characteristics are both equal, with neither grasping nor relinquishing. This is entry into the Dharma gate of nonduality.

The bodhisattva named Lion said:

– Guilt and guiltlessness, when differentiated, are two. If bodhisattvas clearly know that guilt and guiltlessness are both equal, and through vajra wisdom comprehend that dharmas are neither bound nor released, this is entry into the Dharma gate of nonduality.

The bodhisattva named Lion Wisdom said:

– Conditioned by outflows and free from outflows, when differentiated, are two. If bodhisattvas clearly know that the nature of all dharmas is equal, they entertain no dual conception concerning outflows and freedom from outflows. If they cling neither to the conception of existence nor to the conception of nonexistence, this is entry into the Dharma gate of nonduality.

The bodhisattva named Pure Supreme Understanding said:

– Conditioned and unconditioned, when differentiated, are two. If bodhisattvas clearly know that the nature of both dharmas is equal, they leave all conditioned activities far behind, and their awakened wisdom is like empty space. Their wisdom is pure, neither grasping nor relinquishing. This is entry into the Dharma gate of nonduality.

The bodhisattva named Narayana said:

– Mundane and supramundane, when differentiated, are two. If bodhisattvas clearly know that the fundamental nature of the world is empty and quiescent, neither entering nor departing, neither flowing onward nor dispersing, and also without attachment, this is entry into the Dharma gate of nonduality.

The bodhisattva named Harmonious Wisdom said:

– Samsara and nirvana, when differentiated, are two. If bodhisattvas clearly know that the nature of samsara is originally empty, with neither transmigration nor quiescent cessation, this is entry into the Dharma gate of nonduality.

The bodhisattva named Manifest Vision said:

– Exhaustible and inexhaustible, when differentiated, are two. If bodhisattvas clearly know that ultimately there is neither the exhaustible nor the inexhaustible: only what is completely exhausted is called exhausted; if it is completely exhausted, there is no further exhaustion, and this is called inexhaustible. This means that in each instant there is definitively nothing exhaustible, and this itself is the inexhaustible. Because the exhaustible does not exist, the inexhaustible also does not exist. Clearly knowing the nature of the exhaustible and the inexhaustible to be empty is entry into the Dharma gate of nonduality.

The bodhisattva named Universal Intimacy said:

– Self and non-self, when differentiated, are two. If bodhisattvas clearly know that even a self cannot be apprehended, how much less a non-self, and perceive that the nature of self and non-self is not two, this is entry into the Dharma gate of nonduality.

The bodhisattva named Thunder Deity said:

– Knowledge and ignorance, when differentiated, are two. If bodhisattvas clearly know that the fundamental nature of ignorance is knowledge, then neither knowledge nor ignorance can be apprehended or measured, for they transcend all measurement. To directly contemplate their equality without duality is entry into the Dharma gate of nonduality.

The bodhisattva named Joyful Vision said:

– Form, feeling, perception, formations, and consciousness, and emptiness, when differentiated, are two. If one knows that the nature of the aggregates of clinging is originally empty, then form itself is empty; it is not that form becomes empty through its cessation. The same holds true through the aggregate of consciousness. This is entry into the Dharma gate of nonduality.

The bodhisattva named Banner of Light said:

– The four elements and emptiness, when differentiated, are two. If bodhisattvas know that the four elements are themselves the nature of empty space, and that the nature of the four elements and emptiness is undistorted in the beginning, middle, and end, they enter into the elements. This is entry into the Dharma gate of nonduality.

The bodhisattva named Wondrous Wisdom said:

– Eye and form, ear and sound, nose and scent, tongue and taste, body and touch, mind and dharmas, when differentiated, are two. If bodhisattvas clearly know that the nature of them all is empty, then, seeing the intrinsic nature of the eye, they have neither greed, hatred, nor delusion toward form. In the same way, through seeing the intrinsic nature of the mind, they have neither greed, hatred, nor delusion toward dharmas. Thus, all are empty. Having seen in this way, they abide in quiescence. This is entry into the Dharma gate of nonduality.

The bodhisattva named Inexhaustible Wisdom said:

– The nature of generosity and the dedication of merit toward omniscience, when differentiated, are two. Likewise, the nature of morality, patience, diligence, meditative concentration, and prajna, and their dedication toward omniscience, are each two. If one clearly understands that the nature of generosity is itself the dedication toward omniscience, and that the nature of dedication toward omniscience is itself generosity; and likewise, through to the intrinsic nature of prajna, which is itself the nature of dedication toward omniscience, while the nature of dedication toward omniscience is itself prajna—if one clearly understands this single principle, this is entry into the Dharma gate of nonduality.

The bodhisattva named Profound Awakening said:

– Emptiness, signlessness, and wishlessness, when differentiated, are two. If bodhisattvas clearly know that within emptiness there are utterly no characteristics, that within signlessness there is also no wish, and that within wishlessness there is no mind, mentation, or consciousness that turns, then this is a single gate of liberation. All are gathered within the three gates of liberation. If one comprehends this, this is entry into the Dharma gate of nonduality.

The bodhisattva named Faculty of Quiescence said:

– The treasures of the Buddha, Dharma, and Sangha, when differentiated, are two. If bodhisattvas clearly know that the nature of the Buddha is the nature of the Dharma, and that the nature of the Dharma is the nature of the Sangha, then the Three Jewels are all characterized as unconditioned and are equal to empty space. All dharmas are likewise. If one comprehends this, this is entry into the Dharma gate of nonduality.

The bodhisattva named Unobstructed Eye said:

– The view of a self in the body and the cessation of the view of a self in the body, when differentiated, are two. If bodhisattvas clearly know that the view of a self in the body is itself the cessation of that view, then, knowing this conclusively, they do not give rise to the view of a self in the body. Regarding the view of a self in the body and its cessation, they make neither a distinction nor any other differentiation. They realize without doubt or fear the ultimate nature of cessation of both dharmas. This is entry into the Dharma gate of nonduality.

The bodhisattva named Well Disciplined said:

– The three kinds of moral restraint of body, speech, and mind, when differentiated, are two. If bodhisattvas clearly know that these three kinds of moral restraint all bear the characteristic of non-action, that characteristic is not two. Why? Because these three courses of karma all bear the characteristic of non-action. The characteristic of bodily non-action is itself the characteristic of verbal non-action. The characteristic of verbal non-action is itself the characteristic of mental non-action. The characteristic of mental non-action is itself the characteristic that all dharmas are signless. If one enters the characteristic of non-creation, this is entry into the Dharma gate of nonduality.

The bodhisattva named Field of Merit said:

– Demeritorious action, meritorious action, and imperturbable action, when differentiated, are two. If bodhisattvas clearly know that demeritorious action, meritorious action, and imperturbable action all bear the characteristic of non-action, that characteristic is not two. Why? Because the nature and characteristics of the dharmas of demeritorious action, meritorious action, and imperturbable action are all empty. Within that emptiness there is no difference among the three actions—demeritorious, meritorious, and imperturbable. Clearly comprehending this is entry into the Dharma gate of nonduality.

The bodhisattva named Flower Adornment said:

– All dualities arise from the self. If bodhisattvas know the true nature of the self, they do not give rise to duality. Because they do not give rise to duality, they do not discriminate. Because they do not discriminate, there is no object to be discriminated. This is entry into the Dharma-gate of nonduality.

The bodhisattva named Supreme Treasury said:

– All dualities arise from there being something to attain. If bodhisattvas clearly know that all dharmas are utterly without attainment, they neither grasp nor relinquish. Neither grasping nor relinquishing—this is entry into the Dharma-gate of nonduality.

The bodhisattva named Moon Above said:

– Light and darkness are discriminated as two. If bodhisattvas clearly know that the true characteristic is neither dark nor light, its nature has no duality. It is like a bhiksu entering the attainment of cessation, wherein there is neither light nor darkness. The characteristics of all dharmas are likewise. To comprehend the equality of all dharmas in this way is entry into the Dharma-gate of nonduality.

The bodhisattva named Jewel-Seal Hand said:

– Delighting in nirvana and becoming weary of samsara are two. If bodhisattvas clearly know that, with regard to nirvana and samsara, there is nothing in which to delight and nothing of which to become weary, then there is no duality. Why? If one is bound by samsara, one seeks liberation. If one is entirely free from the bonds of samsara, why seek the liberation of nirvana? To penetrate this is to be without bondage and without liberation, neither delighting in nirvana nor becoming weary of samsara. This is entry into the Dharma-gate of nonduality.

The bodhisattva named Crest-Jewel King said:

– The right path and the wrong path are discriminated as two. If bodhisattvas abide in the right path, they do not practice the wrong path at all. Because they do not practice it, there are no two characteristics of the right path and the wrong path. Because the two characteristics are eliminated, there are no two cognitions. If there are no two cognitions, this is entry into the Dharma-gate of nonduality.

The bodhisattva named Truth of Reality said:

– The false and the true are discriminated as two. If bodhisattvas contemplate the nature of ultimate truth and do not even perceive the true, how could they perceive the false? Why? Because this nature is not seen by the physical eye; it is seen only by the wisdom-eye. When seeing in this way, with regard to all dharmas there is neither seeing nor non-seeing. This is entry into the Dharma-gate of nonduality.

After the bodhisattvas in the assembly had each, according to their own understanding, successively given their explanations, they all asked Manjusri:

– How does a bodhisattva enter the Dharma-gate of nonduality?

Manjusri said to the bodhisattvas:

– Although everything you have said is excellent, in my view, speaking in this way is still called duality. If bodhisattvas, with regard to all dharmas, neither speak nor expound, neither express nor indicate, transcend all conceptual proliferations, and completely cease discrimination, this is entry into the Dharma-gate of nonduality.

Then Manjusri asked Vimalakirti:

– We have spoken according to our own understanding. Now you should speak. How does a bodhisattva enter the Dharma-gate of nonduality?

At that time, Vimalakirti remained silent and said nothing.

Manjusri exclaimed:

– Excellent! Excellent! Such indeed is a bodhisattva's entry into the Dharma-gate of nonduality. Here there is utterly no discrimination through written characters, words, or speech.

When the bodhisattvas expounded this Dharma, five thousand bodhisattvas in the assembly entered the Dharma-gate of nonduality. At the same time, they all realized the patient acceptance of the non-arising of dharmas.

End of the Fourth Fascicle