The Teaching of Vimalakīrti

Summary

While the Buddha is teaching outside the city of Vaiśālī, a notable householder in the city—the great bodhisattva
Vimalakīrti—apparently falls sick. The Buddha asks his disciple and bodhisattva disciples to call on Vimalakīrti, but each of them
relates previous encounters that have rendered them reluctant to face his penetrating scrutiny of their attitudes and activities.
Only Mañjuśrī has the courage to pay him a visit, and in the conversations that ensue between Vimalakīrti, Mañjuśrī, and several
other interlocutors, Vimalakīrti sets out an uncompromising and profound view of the Buddha’s teaching and the bodhisattva path,
illustrated by various miraculous displays. Its masterful narrative structure, dramatic and sometimes humorous dialogue, and
highly evolved presentation of teachings have made this sūtra one of the favorites of Mahāyāna literature.

Acknowledgments

Translated by Robert A. F. Thurman and first published, under the title The Holy Teaching of
Vimalakīrti: A Mahāyāna Scripture, by the Pennsylvania State University Press, University Park and London, in
1976.

This electronic edition for 84000: Translating the Words of the Buddha, with an abridged introduction and notes, and
lightly edited under the supervision of Professor Thurman, is published by his kind permission as the copyright holder.

From the Preface to the original edition:

I sincerely thank my friend and benefactor, Dr. C. T. Shen, both for his sponsorship of the work and for his most helpful
collaboration in the work of comparing the Tibetan and Chinese versions. We were sometimes joined in our round-table discussions
by Drs. C. S. George, Tao-Tien Yi, F. S. K. Koo, and T. C. Tsao, whose helpful suggestions I gratefully acknowledge. My thanks
also go to Ms. Yeshe Tsomo and Ms. Leah Zahler for their invaluable editorial assistance, and to Ms. Carole Schwager and the staff
of The Pennsylvania State University Press.

Preface to this electronic edition:

I earnestly thank Dzongsar Khyentse Rinpoche for his great efforts in creating the 84000: Translating the Words of the
Buddha project, to present in English the many great works of the Buddha’s teachings freely to the world.

I also thank John Canti, of 84000, for his careful, creative, and very learned translating and editorial work on this
electronic edition, without which this improved translation would not have materialized. I thank Mr. Patrick Alexander, of the
Penn State University Press, who was the one who informed me that the copyright to my original translation done for the Institute
for Advanced Studies of World Religions had reverted to me upon the termination of that Institute, to which I had previously
conveyed my rights.

I intend to publish in print form a further update of that original version at a future time. Since there have been a
number of free-floating electronic forms of this text on the internet for some years now, I am happy that the sūtra in its current
revision is now available in the 84000 Reading Room, among the many other translations on that site.

Sarva maṅgalam!

Introduction

Among Buddhist sūtras, The Teaching of Vimalakīrti stands out like a masterfully faceted
diamond, so located between the heaps of gold, silver, and pearls of the Transcendent Wisdom
(Prajñāpāramitā) Sūtras and the array of sapphires, rubies,
emeralds, and other gems of the Buddha Garland (Buddhāvataṃsaka), or Inconceivable Liberation (Acintyavimokṣa) Sūtras as to refract the radiances of all, beaming them forth to the
beholder in a concentrated rainbow-beam of diamond light.

I elaborate upon this traditional metaphor here to convey a sense of how the Vimalakīrti
is truly unique among Buddhist sūtras. Unmatched in its content—a quintessence of Mahāyāna doctrines, both of the
profound and of the extensive categories—its aesthetic virtue, too, makes it an object of the
connoisseur’s delight. This helps us understand how a hundred generations of Mahāyāna Buddhists in India, Central Asia, China,
Japan, and South East Asia were disposed to study, revere, and enjoy this sūtra, finding enlightenment, inspiration, and the grace of pleasant humor.

The sūtra starts with the Buddha, in the presence of a large assembly of monks and bodhisattvas gathered before him in
Āmrapālī’s grove outside Vaiśālī, receiving offerings from five hundred youths from the city, headed by the Licchavi
bodhisattva Ratnākara, and in response revealing the entire universe as a vast buddhafield in a miraculous display, seen by
all present. After pronouncing a notable praise to the Buddha in verse, Ratnākara asks him to explain what is meant by a
bodhisattva purifying his buddhafield. The Buddha’s response to this request, together with further descriptions in the fifth,
ninth, tenth, and eleventh chapters, constitute one of the most complete and profound teachings on the subject of buddhafields
to be found in the canonical literature.

The second chapter introduces the great Licchavi bodhisattva Vimalakīrti, master of the liberative art, who lives as a
layman but transcends all categorization. Manifesting himself as if sick, he teaches all the notables and citizens of Vaiśālī,
as they come to inquire about his health, on the insubstantial and unsatisfactory nature of the ordinary body, and compares it
to the body of a tathāgata. In the third chapter, the Buddha asks his principal disciples, one by one, to visit Vimalakīrti on
his sickbed. All of them in turn, however—first the great disciples, and then the bodhisattvas—feel reluctant to do so and
decline on the grounds that previous encounters with him (recounted in detail) have left them astonished and somewhat
discomfited by the profundity and transcendent nature of his views, often on topics or practices of which they had themselves
hitherto been considered peerless masters.

Mañjuśrī, despite his own reluctance, is the only bodhisattva to assent to the Buddha’s request, and the fourth and
subsequent chapters describe the conversations between him, Vimalakīrti, and a number of other interlocutors from the large
assembly accompanying Mañjuśrī to Vimalakīrti’s house in the eager anticipation of hearing the Dharma expressed in the exchange
between these two high-level bodhisattvas. Their discussion starts with what is meant by sickness, how a bodhisattva should
comfort another bodhisattva who is sick, and how a sick bodhisattva should control his own mind, with most of the dialogue
consisting of long passages spoken by Vimalakīrti in response to brief questions by Mañjuśrī. In the fifth chapter,
Vimalakīrti performs the miraculous feat of bringing to his house in Vaiśālī millions of enormous thrones belonging to the
entourage of a buddha from another, vastly distant universe, the Tathāgata Merupradīparāja, and explains how such apparently
impossible transformations of time, space, and other phenomena become possible for a bodhisattva who lives in the
inconceivable liberation. In the sixth chapter—after a discussion with Mañjuśrī on sentient beings and compassion—he leaves it
to a goddess living in his house to demonstrate graphically to the hapless great disciple Śāriputra the dualistic notions he
holds on attainment, vehicle, and even gender.

The seventh chapter opens with Vimalakīrti answering Mañjuśrī’s leading questions to explain that whatever ways a
bodhisattva might follow, including those conventionally considered the most negative and harmful, will cause him to attain
the qualities of the buddhas. This leads to a discussion on the family of the tathāgatas (tathāgatagotra) and a long speech in verse by Vimalakīrti extolling the ways in which the
actions of bodhisattvas correspond to worldly activities, but transcend and surpass them by far. All of this is made possible
by bodhisattvas’ freedom from dualistic thinking, and in the eighth chapter Vimalakīrti individually questions the
bodhisattvas present about how each of them practices non-duality, receiving thirty-one different replies all of which
Mañjuśrī finds laudable, but nevertheless still tinged with dualism. He requests Vimalakīrti to add his own point of view, to
which Vimalakīrti’s responds with his famous silence.

Śāriputra again becomes an object of mind-opening critique when, at the opening of the ninth chapter, Vimalakīrti
catches him wondering how everyone present is going to eat before noon. Vimalakīrti miraculously makes everyone perceive
another distant buddhafield, where the Tathāgata Gandhottamakūṭa and his bodhisattvas are about to take their meal.
Vimalakīrti emanates a bodhisattva, a messenger who goes to that buddhafield and invites all the bodhisattvas there back to
the house in Vaiśālī, bringing a vessel of their miraculous, highly fragrant food for the assembly to enjoy. Vimalakīrti
elicits from the visiting bodhisattvas an account of how Gandhottamakūṭa teaches the Dharma only through perfumes, and
explains to them how the Buddha Śākyamuni has to use much grosser expedients to tame the wild and difficult beings of his own
buddhafield, the Sahā world. The visitors are surprised and impressed by the Buddha’s compassion. They express the wish to pay
him their respects and Vimalakīrti, in the tenth chapter, magically transports the entire assembly, including the visiting
bodhisattvas, into the Buddha’s presence in Āmrapālī’s grove so that they may do so. A discussion between the Buddha,
Vimalakīrti, and Ānanda of the great variety of methods used to express the Dharma in different buddhafields ensues, and the
Buddha gives the visitors, before they depart for their own buddhafield, a long teaching on “the destructible and
indestructible,” explaining how bodhisattvas should neither destroy what is compounded nor rest in what is uncompounded.

In the penultimate chapter, prompted by the Buddha, Vimalakīrti describes how he sees the Tathāgata. When Śāriputra
asks where Vimalakīrti was before manifesting in this world, the Buddha tells him it was in Abhirati, the buddhafield of
Akṣobhya. Everyone present wants a glimpse of that buddhafield, so at the Buddha’s request Vimalakīrti physically miniaturizes
Abhirati, brings it to Vaiśālī to show and inspire them all, and then replaces it where it was. In a dialogue with Śakra in
the final chapter the Buddha explains, as in many other sūtras, the extraordinary merit of studying and understanding this
teaching, and recounts how in one of his own former lives he was taught the importance of Dharma-worship by the Tahāgata
Bhaiṣajyarāja. He then entrusts his own enlightenment along with this sūtra to Maitreya, explaining the importance it will
have in conveying the profound principles of the Dharma to beings in the future, as well as asking Ānanda to memorize it and
giving it several different names.

In keeping with an alternative title of the sūtra (Inconceivable Liberation), Vimalakīrti lays great emphasis on the theme of inconceivability, that
is, the ultimate incomprehensibility of all things, relative or absolute. He thus spells out the furthest implication of the
application of voidness: that the finite, ego-centered mind cannot even conceive of the ultimate nature of things and, hence,
as far as such minds are concerned, their ultimate reality is itself inconceivability. This accords with the degree of
attainment of the bodhisattva, so frequently reached by Vimalakīrti’s audiences, called “the tolerance of the birthlessness of
all things” (anutpattikadharmakṣānti). It is extremely significant that the
term “tolerance” (kṣānti) is used here, rather than “conviction,”
“understanding,” or “realization”; it emphasizes the fact that where the ultimate is concerned, the mind is unable to grasp
anything in the pattern of dualistic knowledge, for there is no finite object in this case and only relative objects can be
grasped with relative certainty in the mundane sense. Yet that is not to say that the student’s task is to simply put a label
of “inconceivability” on all things and rest complacent with a sense of having reached a high state. Indeed, there are three
stages of this tolerance: the verbal (ghoṣānugā), conforming (anulomikī), and true tolerance of the birthlessness of things. This indicates the
difficulty of attainment of true tolerance, which occurs only at the eighth stage of bodhisattvahood. Inconceivability as a verbal concept
is only a principle to be applied to the mind, just like the verbal concept of voidness, or even of infinity.

When we reflect intensively on any of these concepts, our minds open gradually in an ever widening sphere whose limits
proceed from preconceived limitation to preconceived limitation. We discover to our surprise that there is always something
further, and we logically discard the possibility of any limit being ultimate because any limit serves as the near boundary of
the next larger space or dimension or time. If we adhere rigorously to this process, we soon find ourselves lost in the stars,
as it were, with less and less security about ever having started from anywhere.

The Buddha gave this type of deepest teaching only to disciples able to deal with it. Nāgārjuna himself rarely spelled
it out explicitly, restricting himself to providing the means whereby the disciplined intellect can
strip away its own conceptualizations and habitual notions. But Vimalakīrti felt that such a message should be available to a
much larger circle of people, for he expressed himself definitively on all occasions, as recorded in this sūtra.

The main technique Vimalakīrti uses that is of interest here—dichotomy—is found in his discourse, which relates to
another alternative title of the sūtra, “Reconciliation of Dichotomies” (Yamakapuṭavyatyastanihāra). This is in keeping with the traditional method of the Middle Way masters, who had great skill in pitting
polar opposites against each other to eliminate the fixedness of each and to free the mind of the student who applies himself
to the polarities to open into a middle ground of reality beyond concepts. The mahāsiddhas of first-millennium India refined
this art to a consummate degree in their songs and extraordinary deeds, and the Great Ch’an and Zen Masters wielded the same
“double-edged sword” in their earthshaking statements and their illuminating activities. The singular quality of such
teachers’ use of dichotomies lies in the fact that they relate them to the actual practice of the hearers, forcing them to
integrate them in their minds and actions. Thus, they expect them to be liberated inconceivably, while being totally engaged
in the work of helping other living beings. They recommend their full cultivation of great love and great compassion while
maintaining total awareness of the total absence of any such thing as a living being, a suffering being, a being in bondage.
In short, they show the way to the full nonduality of wisdom and great compassion, the latter being expressed as skill in
liberative art—the integrated approach acknowledged by all the masters as the essence of the Mahāyāna.

Vimalakīrti’s reconciliation of dichotomies is so thoroughgoing that he shocks the disciples by his advocacy of the
most horrible things as being part of the bodhisattva’s path. The bodhisattva may commit the five deadly sins, follow the
false outsider teachings, entertain the sixty-two false views, consort with all the passions, and so on. Even the māras, or
devils, that plague the various universes are said to be bodhisattvas dwelling in inconceivable liberation—playing the devil,
as it were, in order to develop living beings.

It is an extraordinary fact that Vimalakīrti’s method in integrating the intellectual and behavioral dichotomies is
one of many blatant hints of tantric ideas in the background of his teaching method. Futher research is needed to determine
whether these connections prove the existence of tantrism at a time earlier than modern scholars generally believe or whether
later tantrics found Vimalakīrti’s teachings a source of inspiration. However, the concept of the adept using paths generally
considered evil for the attainment of enlightenment and the buddha-qualities is basic in tantric doctrine and practice;
Śākyamuni’s revelation of the Sahā world as a jeweled buddhafield accords with tantric method; and Vimalakīrti’s discussion of
how a bodhisattva in inconceivable liberation can transfer Mount Sumeru, or an entire universe, into a mustard seed is
reminiscent of the yogic practices for transmuting dimensions of time and space found in the Guhyasamāja.
The description of Vimalakīrti as versed in “esoteric practices”; the description of the “family of the tathāgatas”; Vimalakīrti’s verse identifying wisdom as
the mother and liberative art as the father, exactly corresponding with the central tantric symbolism of male and female as
vajra and bell, and the like;
the yogic powers ascribed to the bodhisattva in inconceivable liberation, such as the ability to take fire in his
stomach; the mention of the appearance of many
tathāgatas—including Akṣobhya, Amitābha, Ratnavyūha, Sarvārthasiddha, and others—in the house of Vimalakīrti, teaching the
esotericisms of the tathāgatas (tathāgata-guhyaka); and the culmination of the sūtra
in the vision of the Buddha Akṣobhya: all these lend the sūtra a certain aura of tantra. Whatever the “historical”
relationship may be, there is no doubt that the mahāsiddhas of later times would have felt at home in the house of
Vimalakīrti.

Nothing concrete is known about the “original text” of the Vimalakīrtinirdeśa. It
purports to record events that took place during Gautama Buddha’s time (sixth to fifth century B.C.), but no text was apparent
in India until after Nāgārjuna (c. first century B.C. to first century A.D.) had revived the Mahāyāna traditions, discovering
the Mahāyāna Sanskrit sūtras, the Vimalakīrti text among them. This text was subsequently
translated into Chinese seven different times, starting in the second century with Yan Fodiao (A.D. 188), the version of Kumārajīva (A.D.
406) being the most popular, and that of Xuanzang (A.D. 650) the most technically accurate. It was translated into Tibetan at
least twice, the definitive version completed in the early ninth century by the well-known Tibetan translator Chönyi Tsültrim
(chos nyid tshul khrims), also known as Dharmatāśīla, who was one of the compilers of
the Mahāvyutpatti. It was also translated into Sogdian, Khotanese,
and Uighur. For many years it was thought that all Sanskrit texts of the work had been lost, except for some fragments quoted
in Mahāyāna philosophical works. In 1998, however, a Sanskrit manuscript was found in the Potala Palace, Lhasa, of which
edited versions were published in 2004 and 2006 by the Taishō University Study Group on Sanskrit Buddhist Literature.

The Japanese chose Kumārajīva’s version for their translation, and the majority of modern translations have been based
on this text. In 1962, Dr. E. Lamotte set forth to rectify this situation by basing his fine French translation on the Tibetan
and the Xuanzang versions. The history comes full circle finally, as the Rev. E. Bangert first translated the Tibetan into
modern Thai and then into current Sanskrit.

My translation is based on the Tibetan version, as I am most at home in that language, although at times the
simplicity of the Kumārajīva, the psychological precision of Xuanzang, or the elegance of Lamotte may have clarified the
Tibetan, provided an alternative, or given me another reference point from which to find a middle way. Any significant
departures from the basic Tibetan have been duly noted. The recently discovered Sanskrit text of the sūtra only came to light thirty years after the first edition of this translation was published, but was consulted
for this new edition and has helped to make some of the revisions, including the updating of a number of Sanskrit proper
names.

The Translation

The Noble Mahāyāna Sūtra

The Teaching of Vimalakīrti

Chapter 1

Purification of the Buddhafield

Reverence to all the buddhas, bodhisattvas, noble disciples,
and pratyekabuddhas, in the past, the present, and the future.

Thus did I hear on a single occasion. The Lord Buddha was in residence in the garden of Āmrapālī, in the city of
Vaiśālī, attended by a great gathering. Of bhikṣus there were eight thousand, all arhats. They were free from impurities and
afflictions, and all had attained self-mastery. Their minds were entirely liberated by perfect
knowledge. They were calm and dignified, like royal elephants. They had accomplished their work, done what they had to do,
cast off their burdens, attained their goals, and totally destroyed the bonds of existence. Their true knowledge had made
their minds entirely free. They all had attained the utmost perfection of every form of control over their minds.

Of bodhisattvas there were thirty-two thousand, great spiritual heroes who were universally acclaimed. They were
dedicated through the penetrating activity of their great superknowledges and were sustained by the grace of the Buddha.
Guardians of the city of Dharma, they upheld the true doctrine, and their great teachings resounded like the lion’s roar throughout the
ten directions. Without having to be asked, they were the natural spiritual benefactors of all living beings. They maintained
unbroken the succession of the Three Jewels, conquering devils and foes and overwhelming all critics.

Their mindfulness, intelligence, realization, meditation, retention, and eloquence all were perfected. They were free
of all obscurations and emotional involvements, living in liberation without impediment. They were totally dedicated through
the transcendences of generosity; subdued, unwavering, and
sincere morality; tolerance; effort; meditation; wisdom; skill in liberative art; commitment; power; and gnosis. They had attained the intuitive tolerance of the ultimate
incomprehensibility and unborn nature of all things. They turned
the irreversible wheel of the Dharma. They were stamped with the insignia of signlessness.

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

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

They were expert in the way of the Dharma, which is straight, peaceful, subtle, gentle, hard to see, and difficult to
realize. They were endowed with the wisdom that is able to understand the thoughts of living beings, as well as their comings
and goings. They had been consecrated with the anointment of the peerless gnosis of the Buddha. With their high resolve, they
approached the ten powers, the four fearlessnesses, and the eighteen special qualities of the Buddha.

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

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

These bodhisattvas were named: Samadarśin, Samaviṣamadarśin, Samādhivikurvaṇarāja, Dharmeśvara, Dharmaketu,
Prabhāketu, Prabhāvyūha, Ratnavyūha, Mahāvyūha, Pratibhānakūṭa, Ratnakūṭa, Ratnapāṇi, Ratnamudrāhasta, Nityotkṣiptahasta,
Nityotpalakṛtahasta, Nityotkaṇṭhita, Nityaprahasitapramuditendriya, Prāmodyarāja, Devarāja, Praṇidhiprayātaprāpta,
Pratisaṃvitpraṇādaprāpta, Gaganagañja, Ratnolkādhārin, Ratnavīra, Ratnananda, Ratnaśrī, Indrajāla, Jālinīprabha,
Anārambaṇadhyāyin, Prajñākūta, Ratnajaha, Mārapramardin, Vidyuddeva, Vikurvaṇarāja, Lakṣaṇakūṭasamatikrānta,
Siṃhaghoṣābhigarjitaśvara, Śailaśikharasaṃghaṭṭanarāja, Gandhahastin, Gajagandhahastin, Satatodyukta, Anikṣiptadhura,
Sumati, Sujāta, Padmaśrīgarbha, Padmavyūha, Avalokiteśvara,
Mahāsthāmaprāpta, Brahmajāla, Ratnayaṣṭin, Mārajit, Kṣetralaṃkṛta, Maṇiratnacchattra, Suvarnacūḍa, Maṇicūḍa, Maitreya,
Mañjuśrīkumārabhūta, and so forth, with the remainder of the thirty-two thousand.

There were also gathered there ten thousand Brahmās, at their head Brahmā Śikhin, who had come from the Aśoka universe
with its four sectors to see, venerate, and serve the Buddha and to hear the Dharma from his own mouth. There were twelve
thousand Śakras from various four-sector universes. And there were other powerful gods: Brahmās, Śakras, Lokapālas, devas,
nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas. Finally, there was the fourfold community, consisting of
bhikṣus, bhikṣuṇīs, laymen, and laywomen.

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

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

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

At this vision of the magnificent miracle effected by the supernatural power of the Lord Buddha, the entire host was
ecstatic, enraptured, astonished, delighted, satisfied, and
filled with awe and pleasure. They all bowed down to the Tathāgata, withdrew to one side with palms pressed together, and
gazed upon him with fixed attention. The young Licchavi Ratnākara knelt with his right knee on the ground, raised his hands,
palms pressed together in salute of the Buddha, and praised him with the following hymn:

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

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

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

You affirm the path of peace. O Great Ascetic, obeisance to you!

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

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

And your extensive spiritual teachings that lead to immortality

Make themselves heard throughout the whole reach of space.

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

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

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

Sovereign Lord of Dharma, obeisance to you!

“All these things arise dependently, from causes,

Yet they are neither existent nor nonexistent.

Therein is neither ego, nor experiencer, nor doer,

Yet no action, good or evil, loses its effects. Such is your teaching.

“O Śākyamuni, conquering the powerful host of Māra,

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

That is not realized by any among the outsiders,

Though they arrest their feeling, thought, and mental processes.

“O Wonderful King of Dharma, you turned the wheel of Dharma before men and gods,

With its threefold revolution, its manifold aspects,

Its extreme peace, and its purity of nature;

And thereby the Three Jewels were revealed.

“Those who are well disciplined by your precious Dharma

Are free of vain imaginings and always deeply peaceful.

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

Immeasurable ocean of virtue, we bow to you!

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

You love moral beings and immoral beings equally.

Poised in equanimity, your mind is like the sky.

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

“Great Sage, in all these multitudes gathered here,

Who look upon your countenance with hearts sincere in faith,

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

This is a special quality of the Buddha.

“Although the Lord speaks with but one voice,

Those present perceive that same voice differently,

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

This is a special quality of the Buddha.

“From the leader’s act of speaking in a single voice,

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

Some find pacification of all their doubts.

This is a special quality of the Buddha.

“We bow to you who command the force of leadership and the ten powers!

We bow to you who are dauntless, knowing no fear!

We bow to you, leader of all living beings,

Who fully manifests the special qualities!

“We bow to you who have cut the bondage of all fetters!

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

We bow to you who save the suffering beings!

We bow to you who do not remain in the migrations!

“You associate with living beings by frequenting their migrations,

Yet your mind is liberated from all migrations.

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

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

“You nullify all signs in all things everywhere.

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

The miraculous power of the buddhas is inconceivable.

We bow to you, who stand nowhere, like infinite space.”

Then, the young Licchavi Ratnākara, having celebrated the Buddha with these verses, further addressed him, “Lord, these five hundred young Licchavis are truly on their way to
unexcelled, perfect enlightenment, and they have asked what is the bodhisattvas’ purification of the buddhafield. Please, Lord, explain to them the bodhisattvas’ purification
of the buddhafield!”

Upon this request, the Buddha gave his approval to the young Licchavi Ratnākara. “Good, good, young man! Your question
to the Tathāgata about the purification of the buddhafield is indeed good. Therefore, young man, listen well and remember! I
will explain to you the purification of the buddhafield of the bodhisattvas.”

“Very good, Lord,” replied Ratnākara and the five hundred young Licchavis, and they set themselves to listen.

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

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

“Yet, Ratnākara, a bodhisattva’s buddhafield is a field of positive thought. When he attains enlightenment, living
beings free of hypocrisy and deceit will be born in his buddhafield.

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

“A bodhisattva’s buddhafield is a field of virtuous application. When he attains enlightenment, living beings who live
by all virtuous principles will be born in his buddhafield.

“A bodhisattva’s buddhafield is the magnificence of the conception of the spirit of enlightenment. When he attains
enlightenment, living beings who are actually participating in the Mahāyāna will be born in his buddhafield.

“A bodhisattva’s buddhafield is a field of generosity. When he attains enlightenment, living beings who give away all
their possessions will be born in his buddhafield.

“A bodhisattva’s buddhafield is a field of morality. When he attains enlightenment, living beings who follow the path
of the ten virtues with positive thoughts will be born in his buddhafield.

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

“A bodhisattva’s buddhafield is a field of effort. When he attains enlightenment, living beings who devote their
efforts to virtue will be born in his buddhafield.

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

“A bodhisattva’s buddhafield is a field of wisdom. When he attains enlightenment, living beings who are destined for
the ultimate will be born in his buddhafield.

“A bodhisattva’s buddhafield consists of the four immeasurables. When he attains enlightenment, living beings who live
by love, compassion, joy, and impartiality will be born in his buddhafield.

“A bodhisattva’s buddhafield consists of the four means of unification. When he attains enlightenment, living beings
who are held together by all the liberations will be born in his buddhafield.

“A bodhisattva’s buddhafield is skill in liberative art. When he attains enlightenment, living beings skilled in all
liberative arts and activities will be born in his buddhafield.

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

“A bodhisattva’s buddhafield is his mind of total dedication. When he attains enlightenment, the ornaments of all
virtues will appear in his buddhafield.

“A bodhisattva’s buddhafield is the doctrine that eradicates the eight adversities. When he attains enlightenment, the
three bad migrations will cease, and there will be no such thing as the eight adversities in his buddhafield.

“A bodhisattva’s buddhafield consists of his personal observance of the basic precepts and his restraint in blaming
others for their transgressions. When he attains enlightenment, even the word ‘crime’ will never be mentioned in his
buddhafield.

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

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

“His virtuous application is tantamount to his high resolve; his high resolve is tantamount to his determination; his
determination is tantamount to his practice; his practice is tantamount to his total dedication; his total dedication is
tantamount to his liberative art; his liberative art is tantamount to his development of living beings; and his development of
living beings is tantamount to the purity of his buddhafield.

“The purity of his buddhafield reflects the purity of living beings; the purity of the living beings reflects the
purity of his gnosis; the purity of his gnosis reflects the purity of his doctrine; the purity of his doctrine reflects the
purity of his transcendental practice; and the purity of his transcendental practice reflects the purity of his own mind.”

Thereupon, magically influenced by the Buddha, the venerable Śāriputra had this
thought: “If the buddhafield is pure only to the extent that the mind of the bodhisattva is pure, then, when Śākyamuni Buddha was engaged in the career of the bodhisattva, his
mind must have been impure. Otherwise, how could this buddhafield appear to be so impure?”

The Buddha, aware of venerable Śāriputra’s thoughts, said to him, “What do you think, Śāriputra? Is it because the sun
and moon are impure that those blind from birth do not see them?”

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

The Buddha declared, “In the same way, Śāriputra, the fact that some living beings do not behold the splendid display
of virtues of the buddhafield of the Tathāgata is due to their own ignorance. It is not the fault of the Tathāgata. Śāriputra,
the buddhafield of the Tathāgata is pure, but you do not see it.”

Then, the Brahmā Śikhin said to the venerable Śāriputra, “Reverend Śāriputra, do not say that the buddhafield of the
Tathāgata is impure. Reverend Śāriputra, the buddhafield of the Tathāgata is pure. I see the splendid expanse of the
buddhafield of the Lord Śākyamuni as equal to the splendor of, for example, the abodes of the highest deities.”

Then the venerable Śāriputra said to the Brahmā Śikhin, “As for me, O Brahmā, I see this great earth, with its highs
and lows, its thorns, its precipices, its peaks, and its abysses, as if it were entirely filled with ordure.”

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

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

Then, the Buddha said to the venerable Śāriputra, “Śāriputra, do you see this splendor of the virtues of the
buddhafield?”

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

The Buddha said, “Śāriputra, this buddhafield is always thus pure, but the Tathāgata makes it appear to be spoiled by
many faults, in order to bring about the maturity of inferior living beings. For example, Śāriputra, the gods of the
Trayastriṃśa heaven all take their food from a single precious vessel, yet the nectar that nourishes each one differs
according to the differences of the merits each has accumulated. Just so, Śāriputra, living beings born in the same
buddhafield see the splendor of the virtues of the buddhafields of the buddhas according to their own degrees of purity.”

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

Then, the Lord withdrew his miraculous power and at once the buddhafield was restored to its usual appearance. Then,
both men and gods who subscribed to the Disciple Vehicle thought, “Alas! All constructed things are impermanent.”

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

Chapter 2

Inconceivable Skill in Liberative Art

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

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

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

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

He was honored as the merchant among merchants because he demonstrated the priority of the Dharma. He was honored as
the landlord among landlords because he renounced the aggressiveness of ownership. He was honored as the warrior among
warriors because he cultivated endurance, determination, and fortitude. He was honored as the brahmin among brahmins because
he suppressed pride, vanity, and arrogance. He was honored as the official among officials because he regulated the functions
of government according to the Dharma. He was honored as the prince of princes because he reversed their attachment to royal
pleasures and sovereign power. He was honored as a chamberlain in the royal harem because he
brought the young ladies to spiritual maturity.

He was compatible with ordinary people because he appreciated the excellence of ordinary merits. He was honored as
the Śakra among Śakras because he showed them the temporality of their lordship. He was honored as the Brahmā among
Brahmās because he showed them the special excellence of gnosis. He was honored as the Lokapāla among Lokapālas because he
fostered the development of all living beings.

Thus lived the Licchavi Vimalakīrti in the great city of Vaiśālī, endowed with an infinite knowledge of skill in
liberative arts.

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

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

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

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

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

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

Chapter 3

The Disciples’ and the Bodhisattvas’ Reluctance to Visit Vimalakīrti

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

The Lord knew this thought in the mind of Vimalakīrti and said to the venerable Śāriputra, “Śāriputra, go to inquire
after the illness of the Licchavi Vimalakīrti.”

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

“ ‘Reverend Śāriputra, those who absorb themselves in contemplation in such a way are declared by the Lord to be
truly absorbed in contemplation.’

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

The Buddha then said to the venerable Mahāmaudgalyāyana, “Maudgalyāyana, go to the Licchavi Vimalakīrti to inquire
about his illness.”

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

“ ‘Reverend Maudgalyāyana, the Dharma is without a living being, because it is free of the dust of living beings. It
is selfless, because it is free of the dust of desire. It is
lifeless, because it is free of birth and death. It is without a person, because it dispenses with past origins and future
destinies.

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

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

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

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

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

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

The Buddha then said to the venerable Mahākāśyapa, “Mahākāśyapa, you go to the Licchavi
Vimalakīrti to inquire about his illness.”

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

“ ‘Elder Mahākāśyapa, if, equipoised in the eight liberations without transcending the eight perverse paths, you can
enter the sameness of reality by means of the sameness of perversity, and if you can make a gift to all living beings and an
offering to all the noble ones and buddhas out of even a single measure of alms, then you yourself may eat. Thus, when you
eat, after offering, you should be neither affected by afflictions nor free of afflictions, neither involved in concentration
nor free of concentration, neither living in the world nor abiding in liberation. Furthermore, those who give such alms,
reverend, have neither great merit nor small merit, neither gain nor loss. They should follow the way of the buddhas, not the
way of the disciples. Only in this way, Elder Mahākāśyapa, is the practice of eating by alms meaningful.’

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

The Buddha then said to the venerable Subhūti, “Subhūti,
go to the Licchavi Vimalakīrti to inquire about his illness.”

Subhūti replied, “Lord, I am indeed reluctant to go to this good man to inquire about his illness. Why? My Lord, I
remember one day, when I went to beg my food at the house of the Licchavi Vimalakīrti in the great city of Vaiśālī, he took my
bowl and filled it with some excellent food and said to me, ‘Reverend Subhūti, take this food if you understand the sameness
of all things through the sameness of material objects, and if you understand the sameness of the qualities of the Buddha
through the sameness of all things. Take this food if, without abandoning desire, hatred, and folly, you can avoid association
with them; if you can follow the path of the single way without ever disturbing the egoistic views; if, neither conquering
ignorance and the craving for existence, nor producing knowledge and liberation, your liberation being the same as the
equality of the uninterruptible sins, you are neither liberated nor bound; if you do not see the four noble truths, yet are
not one who “has not seen the truth”; if you are also neither “one who has attained fruition,” nor “an ordinary
person,” while not having eliminated the qualities of “an ordinary person”; if you are not a noble one, and not a non-noble
one; and if, though you are in the presence of all things, you are free of any notion of “all things.”

“ ‘Take this food, reverend Subhūti, if, without seeing the Buddha, hearing the Dharma, or serving the Saṅgha, you
undertake the religious life under the six outsider masters—namely, Purāṇa Kāśyapa, Māskārin
Gośāliputra, Saṃjāyin Vairaṭiputra, Kakuda Kātyāyana, Ajita Keśakambala, and Nirgrantha Jñātiputra, and follow the ways they prescribe.

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

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

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

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

The Buddha then said to the venerable Pūrṇamaitrāyaṇīputra, “Pūrṇa, go to the Licchavi Vimalakīrti to inquire about his illness.”

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

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

“ ‘Reverend Pūrṇa, all these monks were formerly engaged in the Mahāyāna but have forgotten the spirit of
enlightenment. So do not instruct them in the
Disciple Vehicle. The Disciple Vehicle is not ultimately valid, and you disciples are like men blind from birth, in regard to
recognition of the degrees of the spiritual faculties of living beings.’

“At that moment, the Licchavi Vimalakīrti entered into such a concentration that those monks were caused to remember
their various former lives, in which they had produced the roots of virtue by serving five hundred buddhas for the sake of
perfect enlightenment. As soon as their own spirits of enlightenment had become clear to them, they bowed at the feet of that
good man and pressed their palms together in reverence. He taught them the Dharma, and they all attained the stage of
irreversibility from unexcelled, perfect
enlightenment. It occurred to me then, ‘The disciples, who do not know the thoughts or the inclinations of others, are not
able to teach the Dharma to anyone. Why? These disciples are not expert in discerning the superiority and inferiority of the
spiritual faculties of living beings, and they are not always in a state of concentration like the Tathāgata, the arhat, the
perfectly accomplished Buddha.’ Therefore, Lord, I am reluctant to go to that good man to inquire about his health.”

The Buddha then said to the venerable Mahākātyāyana, “Kātyāyana, go to the Licchavi Vimalakīrti to inquire
about his illness.”

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

“When he had discoursed thus, the minds of the monks were liberated from their defilements and entered a state of
nongrasping. Therefore, Lord, I am reluctant to go to that good man to inquire about his illness.”

The Buddha then said to the venerable Aniruddha, “Aniruddha, go to the Licchavi Vimalakīrti to inquire about his
illness.”

“My Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? I remember, Lord, one day
when I was taking a walk, the great Brahmā named Śubhavyūha and the ten thousand other Brahmās who accompanied him illuminated
the place with their radiance and, having bowed their heads at my feet, withdrew to one side and asked me, ‘Reverend
Aniruddha, you have been proclaimed by the Buddha to be the foremost among those who possess the divine eye. To what distance
does the divine vision of the venerable Aniruddha extend?’ I answered, ‘Friends, I see the entire billion-world galactic
universe of the Lord Śākyamuni just as plainly as a man of
ordinary vision sees a myrobalan nut on the palm of his hand.’ When I had said these words, the Licchavi Vimalakīrti came
there and, having bowed his head at my feet, said to me, ‘Reverend Aniruddha, is your divine eye compounded in nature? Or is
it uncompounded in nature? If it is compounded in nature, it is the same as the superknowledges of the outsiders. If it is
uncompounded in nature, then it is not constructed and, as such, is incapable of seeing. Then, how do you see, O elder?’

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

“Vimalakīrti answered, ‘In the world, it is the buddhas who have the divine eye. They see all the buddhafields
without even leaving their state of concentration and without being affected by duality.’

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

The Buddha then said to the venerable Upāli, “Upāli, go to the Licchavi
Vimalakīrti to inquire about his illness.”

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

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

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

“ ‘Reverend Upāli, this nature of the mind, by virtue of which your mind, reverend, is liberated—does it ever become
afflicted?’

“ ‘Never,’ I replied.

“ ‘Reverend Upāli, the minds of all living beings have that very nature. Reverend Upāli, conceptualization is total
affliction, and not conceptualizing and not discriminating is their true nature. Misapprehension is total affliction, and
non-misapprehension is their true nature. The presumption of self is total affliction, and selflessness is their true nature.
Reverend Upāli, all things are without production, destruction, and duration, like magical illusions, clouds, and lightning;
all things are evanescent, not remaining even for an instant;
all things are like dreams, hallucinations, and unreal visions; all things are like the reflection of the moon in water and
like a mirror-image; they are born of mental construction. Those who know this are called the true upholders of the
discipline, and those disciplined in that way are indeed well disciplined.’ ”

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

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

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

The Buddha then said to the venerable Rāhula, “Rāhula, go to the
Licchavi Vimalakīrti to inquire about his illness.”

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

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

“The young men complained, ‘But, householder, we
have heard the Tathāgata declare that one should not renounce the world without the permission of one’s parents.’

“Vimalakīrti answered, ‘Young men, you should cultivate yourselves intensively to conceive the spirit of unexcelled,
perfect enlightenment. That in itself will be your renunciation and high ordination!’

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

The Buddha then said to the venerable Ānanda,
“Ānanda, go to the Licchavi Vimalakīrti to inquire about his illness.”

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

“I replied, ‘The body of the Lord manifests some indisposition, and he needs some milk. Therefore, I have come to
fetch some.’

“Vimalakīrti then said to me, ‘Reverend Ānanda, do not say such a thing! Reverend Ānanda, the body of the Tathāgata
is tough as a diamond, having eliminated all the instinctual traces of evil and being endowed with all goodness. How could
disease or discomfort affect such a body?

“ ‘Reverend Ānanda, go in silence, and do not belittle the Lord. Do not say such things to others. It would not be
good for the powerful gods or for the bodhisattvas coming from the various buddhafields to hear such words.

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

“ ‘Reverend Ānanda, the tathāgatas have the body of the Dharma—not a body that is sustained by material food. The
tathāgatas have a transcendental body that has transcended all mundane qualities. There is no injury to the body of a
tathāgata, as it is rid of all defilements. The body of a tathāgata is uncompounded and free of all formative activity.
Reverend Ānanda, to believe there can be illness in such a body is irrational and unseemly!’

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

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

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

The Buddha then said to the bodhisattva Maitreya, “Maitreya, go to the Licchavi Vimalakīrti to inquire about his illness.”

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

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

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

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

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

“ ‘Enlightenment is perfectly realized neither by the body nor by the mind. Enlightenment is the eradication of all
marks. Enlightenment is free of presumptions concerning all objects. Enlightenment is free of the functioning of all
intentional thoughts. Enlightenment is the annihilation of all convictions. Enlightenment is free from all discriminative
constructions. Enlightenment is free from all vacillation, mentation, and agitation. Enlightenment is not involved in any
commitments. Enlightenment is the arrival at detachment, through freedom from all habitual attitudes. The ground of
enlightenment is the ultimate realm. Enlightenment is realization of reality. Enlightenment abides at the reality-limit.
Enlightenment is without duality, since therein are no minds and no things. Enlightenment is equality, since it is equal to
infinite space.

“ ‘Enlightenment is unconstructed, because it is neither born nor destroyed, neither abides nor undergoes any
transformation. Enlightenment is the complete knowledge of the thoughts, deeds, and inclinations of all living beings. Enlightenment is not a door for the sense-media.
Enlightenment is unadulterated, since it is free of the afflictions of the instinctually driven succession of lives.
Enlightenment is neither somewhere nor nowhere, abiding in no location or dimension. Enlightenment, not being contained in
anything, does not stand in reality. Enlightenment is merely a name and even that name is motionless. Enlightenment, free of
abstention and undertaking, is energyless. There is no agitation in enlightenment, as it is utterly pure by nature.
Enlightenment is radiance, pure in essence. Enlightenment is without subjectivity and completely without object.
Enlightenment, which penetrates the equality of all things, is undifferentiated. Enlightenment, which is not shown by any
example, is incomparable. Enlightenment is subtle, since it is extremely difficult to realize. Enlightenment is all-pervasive,
as it has the nature of infinite space. Enlightenment cannot be realized, either physically or mentally. Why? The body is like
grass, trees, walls, paths, and optical illusions. And the mind is immaterial, invisible, baseless, and unconscious.’

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

The Buddha then said to the young Licchavi Prabhāvyūha, “Prabhāvyūha, go to the Licchavi Vimalakīrti to inquire about
his illness.”

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

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

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

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

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

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

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

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

The Buddha then said to the bodhisattva Jagatindhara, “Jagatindhara, go to the Licchavi Vimalakīrti to inquire about
his illness.”

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

“Māra then said to me, ‘Good sir, accept from me these twelve thousand divine maidens and make them your
servants.’

“I replied, ‘O Kauśika, do not offer me, who am religious and a son of the Śākya, things which are not appropriate. It is not
proper for me to have these maidens.’

“No sooner had I said these words than the Licchavi Vimalakīrti came there and said to me, ‘Noble son, do not think that this is Śakra! This is not Śakra but the evil Māra, who has come to ridicule
you.’

“Then the Licchavi Vimalakīrti said to Māra, ‘Evil Māra, since these heavenly maidens are not suitable for this
religious devotee, a son of the Śākya, give them to me.’

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

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

“The Licchavi Vimalakīrti, having received the goddesses, said to them, ‘Now that you have been given to me by Māra, you should all conceive the
spirit of unexcelled, perfect enlightenment.’

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

“They then asked him, ‘What is “joy in the pleasures of the Dharma”?’

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

“Thereupon, Māra said to the goddesses, ‘Now come along and let us return home.’

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

“Then Māra said to the Licchavi Vimalakīrti, ‘If it is so that the bodhisattva, the spiritual hero, has no mental
attachment, and gives away all his possessions, then, householder, please give me these goddesses.’

“Vimalakīrti replied, ‘They are given, Māra. Go home with your retinue. May you fulfill the religious aspirations of
all living beings!’

“Then the goddesses, saluting Vimalakīrti, said to him, ‘Householder, how should we live in the abode of the
māras?’

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

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

The Buddha then said to the merchant’s son, Sudatta,
“Noble son, go to the Licchavi Vimalakīrti to inquire about his illness.”

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

“I then asked him, ‘How does one give a Dharma-sacrifice?’

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

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

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

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

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

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

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

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

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

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

Chapter 4

The Consolation of the Invalid

Then, the Buddha said to the crown prince, Mañjuśrī, “Mañjuśrī, go to the Licchavi Vimalakīrti to inquire about his illness.”

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

Thereupon, in that assembly, the bodhisattvas, the great disciples, the Śakras, the Brahmās, the Lokapālas, and the
gods and goddesses, all had this thought: “Surely the conversations of the crown prince Mañjuśrī and that good man will result
in a profound teaching of the Dharma.”

Thus, eight thousand bodhisattvas, five hundred disciples, a great number of Śakras, Brahmās, Lokapālas, and many
hundreds of thousands of gods and goddesses, all followed the crown prince Mañjuśrī to listen to the Dharma. And the crown
prince Mañjuśrī, surrounded and followed by these
bodhisattvas, disciples, Śakras, Brahmās, Lokapālas, gods, and goddesses, entered the great city of Vaiśālī.

Meanwhile, the Licchavi Vimalakīrti thought to himself, “Mañjuśrī, the crown prince, is coming here with numerous
attendants. Now, may this house be transformed into emptiness!”

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

Then, the Licchavi Vimalakīrti saw the crown prince Mañjuśrī and addressed him thus: “Mañjuśrī! Welcome, Mañjuśrī!
You are very welcome! Here you are, without previously having come, been seen, or been heard.

Mañjuśrī declared, “Householder, it is as you say. Who comes, ultimately comes not. Who goes, ultimately goes not.
Why? Coming is not really known in coming, and going is not really known in going. What is seen is not to be seen again,
ultimately.

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

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

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

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

Vimalakīrti: Mañjuśrī, all buddhafields are also empty.

Mañjuśrī: What makes them empty?

Vimalakīrti: They are empty because of emptiness.

Mañjuśrī: What is “empty” about emptiness?

Vimalakīrti: Constructions are empty, because of emptiness.

Mañjuśrī: Can emptiness be conceptually constructed?

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

Mañjuśrī: Householder, where should emptiness be sought?

Vimalakīrti: Mañjuśrī, emptiness should be sought among the sixty-two convictions.

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

Vimalakīrti: They should be sought in the liberation of the tathāgatas.

Mañjuśrī: Where should the liberation of the tathāgatas be sought?

Vimalakīrti: It should be sought in the prime mental activity of all living beings. Mañjuśrī, you ask me why I am
without servants, but all māras and opponents are my servants. Why? The māras advocate this life of birth and death and the
bodhisattva does not avoid life. The outsider opponents advocate convictions, and the bodhisattva is not troubled by
convictions. Therefore, all māras and opponents are my servants.

Mañjuśrī: Householder, of what sort is your sickness?

Vimalakīrti: It is immaterial and invisible.

Mañjuśrī: Is it physical or mental?

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

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

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

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

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

Mañjuśrī asked, “Noble sir, how should a sick bodhisattva control his own mind?”

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

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

“What is the elimination of this sickness? It is the elimination of egoism and possessiveness. What is the elimination of egoism and possessiveness? It is the
freedom from dualism. What is freedom from dualism? It is the absence of involvement with either the external or the internal.
What is absence of involvement with either external or internal? It is non-deviation, non-fluctuation, and non-distraction
from sameness. What is sameness? It is the sameness of everything from self to liberation. Why? Because both self and
liberation are void. How can both be void? As verbal designations, they both are void, and neither is established in reality.
Therefore, one who sees such sameness makes no difference between sickness and voidness; his sickness is itself voidness, and
that sickness as voidness is itself void.

“The sick bodhisattva should recognize that sensation is ultimately nonsensation, but he should not realize the
cessation of sensation. Although both pleasure and pain are abandoned when the buddha-qualities are fully accomplished, there
is then no sacrifice of the great compassion for all living beings living in the bad migrations. Thus, recognizing in his own
suffering the infinite sufferings of these living beings, the bodhisattva correctly contemplates these living beings and resolves to cure all
sicknesses.

“As for these living beings, there is nothing to be applied, and there is nothing to be removed; one has only to
teach them the Dharma for them to realize the basis from which sicknesses arise. What is this basis? It is
object-perception. To the extent that a basis of
object-perception is objectified, it is the basis of sickness. What is it that is objectified? The three realms of existence
are objectified. What is the thorough understanding of the basis of that object-perception? It is its nonperception, as one
does not objectify a thing that is not perceived. What does one not perceive? One does not perceive the two views, the view of
the self and the view of the other. Therefore, it is called nonperception.

“Mañjuśrī, thus should a sick bodhisattva control his own mind in order to overcome old age, sickness, death, and birth. Such, Mañjuśrī, is the sickness of the
bodhisattva. If he takes it otherwise, all his efforts will be in vain. Just as one is called ‘hero’ when one overcomes all
enemies, so, too, one is called ‘bodhisattva’ when one conquers the miseries of aging, sickness, and death.

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

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

“How is wisdom not integrated with liberative art a bondage? Wisdom not integrated with liberative art consists of
concentration on voidness, signlessness, and wishlessness, and yet it fails to concentrate on cultivation of the auspicious
signs and marks, on the adornment of the buddhafield, and on the work of development of living beings—and it is bondage.

“How is wisdom integrated with liberative art a liberation? Wisdom integrated with liberative art consists of
concentration on cultivation of the auspicious signs and marks, on the adornment of the buddhafield, and on the work of
development of living beings, all the while concentrating on deep investigation of voidness, signlessness, and
wishlessness—and it is liberation.

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

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

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

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

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

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

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

Chapter 5

The Inconceivable Liberation

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

The Licchavi Vimalakīrti read the thought of the venerable Śāriputra and said, “Reverend Śāriputra, did you come here
for the sake of the Dharma? Or did you come here for the sake of a chair?”

Śāriputra replied, “I came for the sake of the Dharma, not for the sake of a chair.”

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

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

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

“Thereupon, reverend Śāriputra, if you are interested in the Dharma, you should take no interest in anything.”

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

Then, the Licchavi Vimalakīrti said to the crown prince, Mañjuśrī, “Mañjuśrī, you have already been in innumerable
hundreds of thousands of buddhafields throughout the universes of the ten directions. In which buddhafield did you
see the best lion-thrones with the finest qualities?”

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

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

Then, the Licchavi Vimalakīrti said to the crown prince Mañjuśrī, “Mañjuśrī, let the bodhisattvas be seated on these
thrones, having transformed their bodies to a suitable size!”

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

The Licchavi Vimalakīrti said to the venerable Śāriputra, “Reverend Śāriputra, take your seat upon a throne.”

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

Vimalakīrti said, “Reverend Śāriputra, bow down to the Tathāgata Merupradīparāja, and you will be able to take your
seat.”

Then, the great disciples bowed down to the Tathāgata Merupradīparāja and they were seated upon the thrones.

Then, the venerable Śāriputra said to the Licchavi Vimalakīrti, “Noble sir, it is
astonishing that these thousands of thrones, so big and so high, should fit into such a small house and that the great city of
Vaiśālī, the villages, cities, kingdoms, capitals of Jambudvīpa, the other three continents, the abodes of the gods, the
nāgas, the yakṣas, the gandharvas, the asuras, the garuḍas, the kinnaras, and the mahoragas—that all of these should appear
without any obstacle, just as they were before!”

The Licchavi Vimalakīrti replied, “Reverend Śāriputra, for the tathāgatas and the bodhisattvas, there is a liberation
called ‘inconceivable.’ The bodhisattva who lives in the inconceivable liberation can put the king of mountains, Sumeru, which is so
high, so great, so noble, and so vast, into a mustard seed. He can perform this feat without enlarging the mustard seed and
without shrinking Mount Sumeru. And the deities of the assembly of the four Mahārājas and of the Trayastriṃśa heavens do not
even know where they are. Only those beings who are destined to be disciplined by miracles
see and understand the putting of the king of mountains, Sumeru, into the mustard seed. That, reverend Śāriputra, is an
entrance to the domain of the inconceivable liberation of the bodhisattvas.

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

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

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

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

“Thus, a bodhisattva who lives in the inconceivable liberation can magically transform any kind of living being into
a universal monarch, a Lokapāla, a Śakra, a Brahmā, a disciple, a solitary sage, a bodhisattva, and even into a buddha. The
bodhisattva can transform miraculously all the cries and noises—superior, mediocre, and inferior, of all living beings of the
ten directions, into the voice of the Buddha, with the words of the Buddha, the Dharma, and the Saṅgha, having them proclaim,
‘Impermanent! Miserable! Empty! Selfless!’ And he can cause
them to recite the words and sounds of all the teachings taught by all the buddhas of the ten directions.

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

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

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

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

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

Chapter 6

The Goddess

Thereupon, Mañjuśrī, the crown prince, addressed the Licchavi Vimalakīrti: “Good sir, how should a bodhisattva regard
all living beings?”

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

“Precisely thus, Mañjuśrī, does a bodhisattva who realizes ultimate selflessness consider all beings.”

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

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

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

Mañjuśrī: What is the great compassion of a bodhisattva?

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

Mañjuśrī: What is the great joy of a bodhisattva?

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

Mañjuśrī: What is the equanimity of a bodhisattva?

Vimalakīrti: It is what benefits both self and others.

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

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

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

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

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

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

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

Vimalakīrti: He should liberate them from their afflictions.

Mañjuśrī: How should he who wishes to eliminate afflictions apply himself?

Vimalakīrti: He should apply himself appropriately.

Mañjuśrī: How should he apply himself, to “apply himself appropriately”?

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

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

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

Mañjuśrī: What is the root of good and evil?

Vimalakīrti: Materiality is the root of good and evil.

Mañjuśrī: What is the root of materiality?

Vimalakīrti: Desire is the root of materiality.

Mañjuśrī: What is the root of desire and attachment?

Vimalakīrti: Unreal construction is the root of desire.

Mañjuśrī: What is the root of unreal construction?

Vimalakīrti: The false concept is its root.

Mañjuśrī: What is the root of the false concept?

Vimalakīrti: Baselessness.

Mañjuśrī: What is the root of baselessness?

Vimalakīrti: Mañjuśrī, when something is baseless, how can it have any root? Therefore, all things stand on the
root that is baseless.

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

Then, the goddess said to the venerable Śāriputra, “Reverend Śāriputra, why do you shake these flowers?”

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

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

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

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

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

Then the venerable Śāriputra said to the goddess, “Goddess, how long have you been in this house?”

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

Śāriputra said, “Then, have you been in this house for quite some time?”

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

At that, the elder Śāriputra fell silent.

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

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

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

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

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

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

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

Śāriputra: Goddess, do you belong to the Disciple Vehicle, to the Solitary Sage Vehicle, or to the Great
Vehicle?

Goddess: I belong to the Disciple Vehicle when I teach it to those who need it. I belong to the Solitary Sage Vehicle when I teach the twelve links of dependent
origination to those who need them. And, since I never abandon the great compassion, I belong to the Great Vehicle, as all
need that teaching to attain ultimate liberation.

Nevertheless, reverend Śāriputra, just as one cannot smell the castor plant in a magnolia wood, but only the magnolia
flowers, so, reverend Śāriputra, living in this house, which is redolent with the perfume of the virtues of the buddha
qualities, one does not smell the perfume of the disciples and the solitary sages. Reverend Śāriputra, the Śakras, the
Brahmās, the Lokapālas, the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas who live in this house
hear the Dharma from the mouth of this holy man and, enticed by the perfume of the virtues of the buddha qualities, proceed to
conceive the spirit of enlightenment.

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

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

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

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

Furthermore, reverend Śāriputra, this house is never forsaken by Śakra, Brahmā, the Lokapālas, and the bodhisattvas
from all the other buddhafields. That is the third strange and wonderful thing.

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

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

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

Furthermore, reverend Śāriputra, at the wish of this good man, to this house come the innumerable tathāgatas of the
ten directions, such as the Tathāgatas Śākyamuni, Amitābha, Akṣobhya, Ratnaśrī, Ratnārcis, Ratnacandra,
Ratnavyūha, Duḥprasāha, Sarvārthasiddha, Prabhūtaratna, Siṃhanādanādī, Siṃhaghoṣa, and so forth, and when they come
they teach the door of Dharma called The Secrets of the Tathāgatas, and then depart. That is the seventh strange and wonderful thing.

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

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

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

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

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

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

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

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

The goddess continued, “If the elder could again change out of the female state, then all women could also change out
of their female states. All women appear in the form of women in just the same way as the elder appears in the form of a
woman. While they are not women in reality, they appear in the form of women. With this in mind, the Buddha said, ‘In all
things, there is neither male nor female.’ ”

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

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

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

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

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

Śāriputra: But the emanated incarnations of the Tathāgata do not transmigrate nor are they born.

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

Śāriputra: Goddess, how soon will you attain the perfect enlightenment of buddhahood?

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

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

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

Śāriputra: But the Tathāgata has declared: “The tathāgatas, who are as numerous as the sands of the Ganges, have
attained perfect buddhahood, are attaining perfect buddhahood, and will go on attaining perfect buddhahood.”

Goddess: Reverend Śāriputra, the expression “the buddhas of the past, present, and future” is a conventional
expression made up of a certain number of syllables. The buddhas are neither past, nor present, nor future. Their
enlightenment transcends the three times! But tell me, elder, have you attained the state of arhat?

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

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

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

Chapter 7

The Family of the Tathāgatas

Then, the crown prince Mañjuśrī asked the Licchavi Vimalakīrti, “Noble sir, how does the
bodhisattva follow the way to attain the qualities of the Buddha?”

Vimalakīrti replied, “Mañjuśrī, when the bodhisattva follows the wrong way, he follows the way to attain the
qualities of the Buddha.”

Mañjuśrī continued, “How does the bodhisattva follow the wrong way?”

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

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

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

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

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

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

“He may follow the ways of the rich, yet he is
without acquisitiveness and often reflects upon the notion of impermanence. He may show himself engaged in dancing with harem
girls, yet he cleaves to solitude, having crossed the swamp of desire.

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

“He follows the ways of the outsiders without ever becoming an outsider. He follows the ways of all the world, yet he
reverses all states of existence. He follows the way of liberation without ever abandoning the progress of the world.

“Mañjuśrī, thus does the bodhisattva follow the wrong ways, thereby following the way to the qualities of the
Buddha.”

Then, the Licchavi Vimalakīrti asked the crown prince Mañjuśrī, “Mañjuśrī, what is the ‘family of the
tathāgatas’?”

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

Vimalakīrti: Mañjuśrī, with what in mind do you say so?

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

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

Noble sir, through these considerations one can understand that all passions constitute the family
of the tathāgatas. Just as, noble sir, without going out into the great ocean, it is impossible to
find precious, priceless pearls, so likewise, without going into the ocean of passions, it is impossible to obtain the mind of
omniscience.

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

“Just as the five desire objects have no impression or effect on those bereft of faculties, in the same way all the
qualities of the Buddha have no impression or effect on the disciples, who have abandoned all adherences. Thus, the disciples
can never appreciate those qualities.

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

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

Thus addressed, the Licchavi Vimalakīrti spoke the following verses to the bodhisattva Sarvarūpasaṃdarśana:

“Of the true bodhisattvas,

The mother is the transcendence of wisdom,

The father is the skill in liberative technique;

The leaders are born of such parents.

“Their wife is the joy in the Dharma,

Love and compassion are their daughters,

The Dharma and the truth are their sons,

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

“All the passions are their disciples,

Controlled at will.

Their friends are the aids to enlightenment;

Thereby they realize supreme enlightenment.

“Their companions, ever with them,

Are the six transcendences.

Their consorts are the means of unification,

Their music is the teaching of the Dharma.

“The incantations make their garden,

Which blossoms with the flowers of the factors of enlightenment,

With trees of the great wealth of the Dharma,

And fruits of the gnosis of liberation.

“Their pool consists of the eight liberations,

Filled with the water of concentration,

Covered with the lotuses of the seven purities —

Who bathes therein becomes immaculate.

“Their bearers are the six superknowledges,

Their vehicle is the unexcelled Mahāyāna,

Their driver is the spirit of enlightenment,

And their path is the eightfold peace.

“Their ornaments are the auspicious signs

And the eighty marks;

Their garland is virtuous aspiration,

And their clothing is good conscience and consideration.

“Their wealth is the holy Dharma,

And their business is its teaching;

Their great income is pure practice,

And it is dedicated to the supreme enlightenment.

“Their bed consists of the four contemplations,

And its spread is the pure livelihood.

Their awakening consists of gnosis,

Which is constant learning and meditation.

“Their food is the ambrosia of the teachings,

And their drink is the juice of liberation.

Their bath is pure aspiration,

And morality their unguent and perfume.

“Having conquered the enemy afflictions,

They are the invincible heroes.

Having subdued the four māras,

They raise their standard on the field of enlightenment.

“They manifest birth voluntarily,

Yet they are not born, nor do they originate.

They shine in all the fields of the buddhas,

Just like the rising sun.

“Though they worship buddhas by the millions,

With every conceivable offering,

They never dwell upon the least difference

Between the buddhas and themselves.

“They journey through all buddhafields

In order to bring benefit to living beings,

Yet they see those fields as just like empty space,

Free of any conceptual notions of ‘living beings.’

“The fearless bodhisattvas can manifest,

All in a single instant,

The forms, sounds, and manners of behavior

Of all living beings.

“Although they recognize the deeds of māras,

They can get along even with these māras;

For even such activities may be manifested

By those perfected in liberative art.

“They play with illusory manifestations

In order to develop living beings,

Showing themselves to be old or sick,

And even manifesting their own deaths.

“They demonstrate the burning of the earth

In the consuming flames of the world’s end,

In order to demonstrate impermanence

To living beings convinced about permanence.

“Invited by hundreds of thousands of living beings,

All in the same country,

They partake of offerings at the homes of all,

And dedicate all for the sake of enlightenment.

“They excel in all esoteric sciences,

And in the many different crafts,

And they bring forth the happiness

Of all living beings.

“By devoting themselves as monks

To all the strange sects of the world,

They develop all those beings

Who have attached themselves to dogmatic views.

“They may become suns or moons,

Śakras, Brahmās, or lords of creatures;

They may become fire or water

Or earth or wind.

“During the short eons of maladies,

They become the best holy medicine;

They make beings well and happy,

And bring about their liberation.

“During the short eons of famine,

They become food and drink.

Having first alleviated thirst and hunger,

They teach the Dharma to living beings.

“During the short eons of swords,

They meditate on love,

Introducing to nonviolence

Hundreds of millions of living beings.

“In the middle of great battles

They remain impartial to both sides;

For bodhisattvas of great strength

Delight in reconciliation of conflict.

“In order to help living beings,

They voluntarily descend

Into the hells which are attached

To all the inconceivable buddhafields.

“They manifest their lives

In all the species of the animal kingdom,

Teaching the Dharma everywhere.

Thus they are called ‘leaders.’

“They display sensual enjoyment to the worldlings,

And trances to the meditative.

They completely conquer the māras,

And allow them no chance to prevail.

“Just as displaying a lotus

Amidst a fire is miraculous,

So they display the miracles

Of both pleasures and trances.

“They intentionally become courtesans

In order to win men over,

And, having caught them with the hook of desire,

They establish them in the buddha.

“In order to help living beings,

They always become chieftains,

Captains, priests, and ministers,

Or even prime ministers.

“For the sake of the poor,

They become inexhaustible treasures,

Causing those to whom they give their gifts

To conceive the spirit of enlightenment.

“They become invincible champions

For the sake of the proud and the vain,

And, having conquered all their pride,

They start them on the quest for enlightenment.

“They always stand at the head

Of those terrified with fright,

And, having bestowed fearlessness upon them,

They develop them toward enlightenment.

“They become great holy men,

With the superknowledges and pure continence,

And thus induce living beings to the morality

Of tolerance, gentleness, and discipline.

“Here in the world, they fearlessly behold

Those who are masters to be served,

And they become their servants or slaves,

Or serve as their disciples.

“Well trained in liberative art,

They demonstrate all activities,

Whichever possibly may be a method

To make beings delight in the Dharma.

“Their practices are infinite;

And their spheres of influence are infinite;

Having perfected an infinite wisdom,

They liberate an infinity of living beings.

“Even for the buddhas themselves,

During a million eons,

Or even a hundred million eons,

It would be hard to express all their virtues.

“Except for some inferior living beings,

Without any intelligence at all,

Is there anyone with any discernment

Who, having heard this teaching,

Would not wish for the supreme enlightenment?”

Chapter 8

The Dharma-Door of Nonduality

Then, the Licchavi Vimalakīrti asked those bodhisattvas, “Good sirs, please explain how the bodhisattvas enter the
Dharma-door of nonduality!”

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

The bodhisattva Śrīgupta declared, “ ‘I’ and ‘mine’ are two. If there is no presumption of a self, there will be no
possessiveness. Thus, the absence of presumption is the entrance into nonduality.”

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

The bodhisattva Sunakṣatra declared, “ ‘Distraction’ and ‘attention’ are two. When there is no distraction, there
will be no attention, no mentation, and no mental intensity. Thus, the absence of mental intensity is the entrance into
nonduality.”

The bodhisattva Subāhu declared, “ ‘Bodhisattva spirit’ and ‘disciple spirit’ are two. When both are seen to resemble
an illusory spirit, there is no bodhisattva spirit, nor any disciple spirit. Thus, the sameness of natures of spirits is the
entrance into nonduality.”

The bodhisattva Animiṣa declared, “ ‘Grasping’ and ‘nongrasping’ are two. What is not grasped is not perceived, and
what is not perceived is neither presumed nor repudiated. Thus, the inaction and non-involvement of all things is the entrance into
nonduality.”

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

The bodhisattva Puṣya declared, “ ‘Good’ and ‘evil’ are two. Seeking neither good nor evil, the understanding of the
nonduality of the significant and the meaningless is the entrance into nonduality.”

The bodhisattva Siṃha declared, “ ‘Sinfulness’ and ‘sinlessness’ are two. By means of the diamond-like wisdom that
pierces to the quick, not to be bound or liberated is the entrance into nonduality.”

The bodhisattva Siṃhamati declared, “To say, ‘this is impure’ and ‘that is immaculate’ makes for duality. One who,
attaining equanimity, forms no conception of impurity or immaculateness, yet is not utterly without conception, has equanimity
without any attainment of equanimity—he enters the absence of conceptual knots. Thus, he enters into nonduality.”

The bodhisattva Sukhādhimukta declared, “To say, ‘this is happiness’ and ‘that is misery’ is dualism. One who is free
of all calculations, through the extreme purity of gnosis—his mind is aloof, like empty space; and thus he enters into
nonduality.”

The bodhisattva Nārāyaṇa declared, “To say, ‘this is mundane’ and ‘that is transcendental’ is dualism. This world has
the nature of voidness, so there is neither transcendence nor involvement, neither progress nor standstill. Thus, neither to
transcend nor to be involved, neither to go nor to stop— this is the entrance into nonduality.”

The bodhisattva Dāntamati declared, “ ‘Life’ and ‘liberation’ are dualistic. Having seen the nature of life, one
neither belongs to it nor is one utterly liberated from it. Such understanding is the entrance into nonduality.”

The bodhisattva Pratyakṣadarśa declared, “ ‘Destructible’ and ‘indestructible’ are dualistic. What is destroyed is
ultimately destroyed. What is ultimately destroyed does not become destroyed; hence, it is called ‘indestructible.’ What is
indestructible is instantaneous, and what is instantaneous is indestructible. The experience of such is called ‘the entrance
into the principle of nonduality.’ ”

The bodhisattva Samantagupta declared, “ ‘Self’ and ‘selflessness’ are dualistic. Since the existence of self cannot
be perceived, what is there to be made ‘selfless’? Thus, the nondual vision of their nature is the entrance into nonduality.”

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

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

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

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

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

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

The bodhisattva Sāntendriya declared, “It is dualistic to say ‘Buddha,’ ‘Dharma,’ and ‘Saṅgha.’ The Dharma is itself
the nature of the Buddha, the Saṅgha is itself the nature of the Dharma, and all of them are uncompounded. The uncompounded is
infinite space, and the processes of all things are equivalent to infinite space. Adjustment to this is the entrance into
nonduality.”

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

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

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

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

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

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

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

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

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

When the bodhisattvas had given their explanations, they all addressed the crown prince Mañjuśrī: “Mañjuśrī, what is
the bodhisattva’s entrance into nonduality?”

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

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

Thereupon, the Licchavi Vimalakīrti kept his silence, saying nothing at all. The crown prince Mañjuśrī
applauded the Licchavi Vimalakīrti: “Excellent! Excellent, noble sir! This is indeed the entrance into the nonduality of the bodhisattvas. Here
there is no use for syllables, sounds, and ideas.”

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

Chapter 9

The Feast Brought by the Emanated Incarnation

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

The Licchavi Vimalakīrti, aware of what the venerable Śāriputra was thinking, spoke to him: “Reverend Śāriputra, the
Tathāgata has taught the eight liberations. You should concentrate on those liberations, listening to the Dharma with a mind
free of preoccupations with material things. Just wait a minute, reverend Śāriputra, and you will eat such food as you have
never before tasted.”

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

At this time, the Tathāgata Gandhottamakūṭa sat down with his bodhisattvas to take his meal, and the deities called
Gandhavyūhāhāra, who were all devoted to the Mahāyāna, served and attended upon that Buddha and his bodhisattvas. Everyone in
the gathering at the house of Vimalakīrti was able to see distinctly this universe wherein the Tathāgata Gandhottamakūṭa and
his bodhisattvas were taking their meal.

The Licchavi Vimalakīrti addressed the whole gathering of bodhisattvas: “Good sirs, is there any among you who would
like to go to that buddhafield to bring back some food?”

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

The Licchavi Vimalakīrti said to the crown prince Mañjuśrī, “Mañjuśrī, are you not ashamed of such a gathering?”

Mañjuśrī replied, “Noble sir, did not the Tathāgata declare, ‘Those who are unlearned
should not be despised’?”

Then, the Licchavi Vimalakīrti, without rising from his couch, magically emanated an incarnated bodhisattva, whose
body was of golden color, adorned with the auspicious signs and marks, and of such an appearance that he outshone the whole
assembly.

The Licchavi Vimalakīrti addressed that incarnated bodhisattva: “Noble son, go in the
direction of the zenith and when you have crossed as many buddhafields as there are sands in forty-two Ganges rivers, you will
reach a universe called Sarvagandhasugandhā, where you will find the Tathāgata Gandhottamakūṭa taking his meal. Go to him
and, having bowed down at his feet, make the following
inquiry of him:

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

“Having thus asked after his health, you should request of him: ‘Vimalakīrti asks the Lord to give me the remains of
your meal, with which he will accomplish the buddha-work in the universe called Sahā. Thus, those living beings with inferior
aspirations will be inspired with lofty aspirations, and the good name of the Tathāgata will be celebrated far and
wide.’ ”

At that, the incarnated bodhisattva said, “Very good!” to the Licchavi Vimalakīrti and obeyed his instructions. In
sight of all the bodhisattvas, he turned his face upward and was gone, and they saw him no more.

When he reached the universe Sarvagandhasugandhā, he bowed down at the feet of the Tathāgata Gandhottamakūṭa and
said, “Lord, the bodhisattva Vimalakīrti, bowing down at the feet of the Lord, greets the Lord, saying: ‘Do you have little
trouble, little discomfort, and little unrest? Are you strong, well, without complaint, and living in touch with the supreme
happiness?’ He then requests, having bowed down one hundred thousand times at the feet of the Lord: ‘May the Lord be gracious
and give to me the remains of his meal in order to accomplish the buddha-work in the universe called Sahā. Then, those living
beings who aspire to inferior ways may gain the intelligence to aspire to the great Dharma of the Buddha, and the name of the Buddha will be celebrated far and wide.’ ”

At that the bodhisattvas of the buddhafield of the Tathāgata Gandhottamakūṭa were astonished and asked the Tathāgata
Gandhottamakūṭa, “Lord, where is there such a great being as this? Where is the universe Sahā? What does he mean by ‘those
who aspire to inferior ways’?”

Having thus been questioned by those bodhisattvas, the Tathāgata Gandhottamakūṭa said, “Noble sons, the universe Sahā exists beyond as many buddhafields in the direction of the nadir as there are sands
in forty-two Ganges rivers. There the Tathāgata Śākyamuni teaches the Dharma to living beings who aspire to inferior ways, in
that buddhafield tainted with five corruptions. There the bodhisattva Vimalakīrti, who lives in the inconceivable liberation,
teaches the Dharma to the bodhisattvas. He sends this incarnated bodhisattva here in order to celebrate my name, in order to
show the advantages of this universe, and in order to increase the roots of virtue of those bodhisattvas.”

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

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

Then, the Tathāgata Gandhottamakūṭa poured some of his food, impregnated with all perfumes, into a fragrant vessel
and gave it to the incarnated bodhisattva. And the ninety
million bodhisattvas of that universe volunteered to go along with him: “Lord, we also would like to go to that universe Sahā,
to see, honor, and serve the Buddha Śākyamuni and to see Vimalakīrti and those bodhisattvas.”

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

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

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

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

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

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

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

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

Then, the Licchavi Vimalakīrti knowingly addressed those bodhisattvas who had come from the buddhafield of the Lord
Tathāgata Gandhottamakūṭa: “Noble sirs, how does the Tathāgata Gandhottamakūṭa teach his
Dharma?”

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

Those bodhisattvas then asked the Licchavi Vimalakīrti, “How does the Buddha Śākyamuni teach the Dharma?”

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

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

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

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

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

Again the bodhisattvas asked, “How many qualities must a bodhisattva have, to go safe and sound to a pure buddhafield
after he transmigrates at death away from this Sahā universe?”