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CHAPTER FIVE
MANJUSRI’S CALL ON VIMALAKIRTI
The Buddha then said to Manjusri: “You call on Vimalakirti to inquire after his health.”
Manjusri said: “World Honoured One, he is a man of superior wisdom and it is not easy to match him (in eloquence). For he has reached reality, and is a skillful teacher of the essential aspects of the Dharma. His power of speech is unhindered and his wisdom is boundless. He is well versed in all matters pertaining to Bodhisattva development, for he has entered the mysterious treasure of all Buddhas. He has overcome all demons, has achieved all transcendental powers and has realized wisdom by ingenious devices (upaya). Nevertheless, I will obey the holy command and will call on him to inquire after his health.”
The Bodhisattvas, the chief disciples of the Buddha and the rulers of the four heavens who were present, thought to themselves: “As the two Mahasattvas will be meeting, they will certainly discuss the profound Dharma.” So, eight thousand Bodhisattvas, five hundred sravakas and hundreds and thousands of devas wanted to follow Manjusri.
So Manjusri, reverently surrounded by the Bodhisattvas, the Buddha’s chief disciples and the devas, made for Vaisali town.
Vimalakirti, who knew in advance that Manjusri and his followers would come, used his transcendental powers to empty his house of all attendants and furniture except a sick bed.
When entering the house, Manjusri saw only Vimalakirti lying on sick bed and was greeted by the upasaka.
Who said: “Welcome, Manjusri, you come with no idea of coming and you see with no idea of seeing.”
Manjusri replied: “It is so, Venerable Upasaka, coming should not be further tied to (the idea of) coming, and going should not be further linked with (the concept of) going. Why? Because there is neither whence to come nor whither to go, and that which is visible cannot further be (an object of) seeing. Now, let us put all this aside. Venerable Upasaka, is your illness bearable? Will it get worse with the wrong treatment? The World Honoured One sends me to inquire after your health, and is anxious to have good news of you. Venerable Upasaka, where does your illness come from; how long since it arose, and how will it come to an end?”
Vimalakirti replied: “Stupidity leads to love, which is the origin of my illness. Because all living beings are subject to illness, I am ill as well. When all living beings are no longer ill, my illness will come to an end. Why? A Bodhisattva, because of (his vow to save) living beings, enters the realm of birth and death which is subject to illness; if they are all cured, the Bodhisattva will no longer be ill. For instance, when the only son of an elder falls ill, so do his parents, and when he recovers his health, so do they. Likewise, a Bodhisattva loves all living beings as if they were his sons; so when they fall ill, the Bodhisattva is also ill, and when they recover, he is no longer ill.”
Manjusri asked: “What is the cause of a Bodhisattva’s illness?”
Vimalakirti replied: “A Bodhisattva’s illness comes from (his) great compassion.”
Manjusri asked: “Why is the Venerable Upasaka’s house empty and without servants?”
Vimalakirti replied: “All Buddha lands are also void.”
Manjusri asked: “What is the Buddha land void of?”
Vimalakirti replied: “It is void of voidness.”
Manjusri asked: “Why should voidness be void?”
Vimalakirti replied: “Voidness is void in the absence of discrimination.”
Manjusri asked: “Can voidness be subject to discrimination?”
Vimalakirti replied: “All discrimination is also void.”
Manjusri asked: “Where can voidness be sought?”
Vimalakirti replied: “It should be sought in the sixty-two false views.”
Manjusri asked: “Where should the sixty-two false views be sought?”
Vimalakirti replied: “They should be sought in the liberation of all Buddhas.”
Manjusri asked: “Where should the liberation of all Buddhas be sought?”
Vimalakirti replied: “It should be sought in the minds of all living beings.”
He continued: “The virtuous one has also asked why I have no servants; well, all demons and heretics are my servants. Why? Because demons like (the state of) birth and death which the Bodhisattva does not reject, whereas heretics delight in false views in the midst of which the Bodhisattva remains unmoved.”
Manjusri asked: “What form does the Venerable Upasaka’s illness take?”
Vimalakirti replied: “My illness is formless and invisible.”
Manjusri asked: “Is it an illness of the body or of the mind?”
Vimalakirti replied: “It is not an illness of the body, for it is beyond body and it is not that of the mind, for the mind is like an illusion.”
Manjusri asked: “Of the four elements, earth, water, fire and air, which one is ill?”
Vimalakirti replied: “It is not an illness of the element of earth but it is not beyond it; it is the same with the other elements of water, fire and air. Since the illnesses of all living beings originate from the four elements which cause them to suffer, I am ill too.”
Manjusri then asked: “What should a Bodhisattva say when comforting another Bodhisattva who falls ill?”
Vimalakirti replied: “He should speak of the impermanence of the body but never of the abhorrence and relinquishment of the body. He should speak of the suffering body but never of the joy in nirvana. He should speak of egolessness in the body while teaching and guiding all living beings (in spite of the fact that they are fundamentally non-existent in the absolute state). He should speak of the voidness of the body but should never cling to the ultimate nirvana. He should speak of repentance of past sins but should avoid slipping into the past. Because of his own illness he should take pity on all those who are sick. Knowing that he has suffered during countless past aeons, he should think of the welfare of all living beings. He should think of his past practice of good virtues to uphold (his determination for) right livelihood. Instead of worrying about troubles (klesa) he should give rise to zeal and devotion (in his practice of the Dharma). He should act like a king physician to cure others’ illnesses. Thus, a Bodhisattva should comfort another sick Bodhisattva to make him happy.”
Manjusri asked: “How does a sick Bodhisattva control his mind?”
Vimalakirti replied:
“A sick Bodhisattva should think thus: ‘My illness comes from inverted thoughts and troubles (klesa) during my previous lives but it has no real nature of its own. Therefore, who is suffering from it? Why is it so? Because when the four elements unite to form a body, the former arewithout owner and the latter is without ego. Moreover, my illness comes from my clinging to an ego; hence, I should wipe out this clinging.’
Now that he knows the source of his illness, he should forsake the concept of an ego and a living being. He should think of things (dharma) thus: ‘A body is created by the union of all sorts of dharmas (elements) which alone rise and all, without knowing one another and without announcing their rise and fall.’ In order to wipe out the concept of things (dharmas), a sick Bodhisattva should think thus: ‘This notion of dharma is also an inversion, which is my great calamity. So I should keep from it.’ What is to be kept from? From both subject and object. What does this keeping from subject and object mean? It means keeping from dualities. What does this keeping from dualities mean? It means not thinking of inner and outer dharmas (i.e. contraries) by the practice of impartiality. What is impartiality? It means equality (of all contraries e.g.) ego and nirvana. Why is it so? Because both ego and nirvana are void. Why are both void? Because they exist only by names which have no independent nature of their own. “When you achieve this equality you are free from all illnesses but there remains the conception of voidness which also is an illusion and should be wiped out as well.’
A sick Bodhisattva should free himself from the conception of sensation (vedana) when experiencing any one of its three states (which are painful, pleasurable and neither painful nor pleasurable feeling). Before his full development into Buddhahood (that is before delivering all living beings in his own mind), he should not wipe out vedana for his own benefit with a view to attaining nirvana for himself only. Knowing that the body is subject to suffering he should think of living beings in the lower realms of existence and give rise to compassion (for them). Since he has succeeded in controlling his false views he should guide all living beings to bring theirs under control as well. He should uproot theirs (inherent) illnesses without (trying to) wipe out non-existence dharmas (externals for sense data). For he should teach them how to cut off the origin of illness. What is the origin of illness? It is their clinging which causes their illness What are the objects of their clinging? They are the three realms (of desire, form and beyond form). By what means should they cut off their clinging? By means (of the doctrine that) nothing whatsoever can be found, and (that) if nothing can be found there will be no clinging. What is meant by ‘nothing can be found’? It means (that) apart from dual views (there is nothing else that can be had). What are dual views? They are inner and outer views beyond which there is nothing.
Manjusri, this is how a sick Bodhissattva should control his mind. Top wipe out suffering from old age, illness and death is the Bodhisattva’s bodhi (enlightened practice). If he fails to do so, his practice lacks wisdom and is ineffective. For instance, a Bodhisattva is (called) courageous if he overcomes hatred; if in addition he wipes out (the concept of) old age, illness and death, he is a true Bodhisattva.
A sick Bodhisattva should again reflect: since my illness is neither real nor existing, the illnesses of all living beings are also unreal and non-existent. But while so thinking if he develops a great compassion derived from his love for living beings and from his attachment to this false view, he should (immediately) keep from these feelings. Why is it so? Because a Bodhisattva should wipe out all external causes of troubles (klesa) while developing great compassion. For (this) love and (these) wrong views result from hate of birth and death. If he can keep from this love and these wrong views, he will be free from hatred, and wherever he may be reborn he will not be hindered by love and wrong views. His next life will be free from obstructions and he will be able to expound the Dharma to all living beings and free them from bondage. As the Buddha has said, there is no such thing as untying others when one is still held in bondage for it is possible to untie others only after one is free from bonds.
Therefore, a Bodhisattva should not tie himself up (with wrong views). What is tying and what is untying? Clinging to serenity (dhyana) is a Bodhisattva’s bondage, but his expedient rebirth (for the salvation of others) is freedom from bondage. Further, he is held in bondage by wisdom which lacks expedient methods (upaya), but is liberated by wisdom supported by expedient device; he is (also) held in bondage by expedient methods which are not upheld by wisdom but is liberated by expedient methods backed by wisdom.
What is bondage by wisdom unsupported by expedient methods? It is bondage caused by the Bodhisattva’s desire to embellish the Buddha land (with merits) in order to bring living beings to perfection while practicing for his self-control (the three gates to nirvana, namely,) voidness, formlessness and inactivity. This is called bondage by wisdom unsupported by expedient methods (upaya).
What is liberation by wisdom backed by expedient methods? It is liberation achieved in the absence of desire to embellish the Buddha land (with merits) in order to bring living beings to perfection, while practicing unremittingly for his self-control (the three gates to nirvana, namely) voidness, formlessness and inactivity. This is called liberation by wisdom supported by expedient methods (upaya).
What is bondage by expedient methods unsupported by wisdom? It is bondage caused by a Bodhisattva’s lack of determination to keep from desire, anger, perverse views and other troubles (klesa) while planting all wisdom roots. This is called bondage by expedient methods, which lack wisdom.
What is liberation by expedient methods sustained by wisdom? It is liberation won by a Bodhisattva who keeps from desire, anger, perverse views and other troubles (klesa) while planting all virtuous roots which he dedicates to his realization of supreme enlightenment. This is called liberation by expedient methods sustained by wisdom.
Manjusri, a sick Bodhisattva should look into all things in this way. He should further meditate on his body, which is impermanent, is subject to suffering and is non-existent and egoless; this is called wisdom. Although his body is sick, he remains in (the realm of) birth and death for the benefit of all (living beings) without complaint; this is called expedient method (upaya).
Manjusri! He should further meditate on the body, which is inseparable from illness and on illness, which is inherent in the body, because sickness and the body are neither new nor old; this is called wisdom. The body, though ill, is not to be annihilated; this is the expedient method (for remaining in the world to work for salvation).
Manjusri, a sick Bodhisattva should thus control his mind while dwelling in neither the (state of) controlled mind nor its opposite, that of uncontrolled mind. For if he dwells in (the state of) uncontrolled mind, this is stupidity and if he dwells in (that of) controlled mind, this is the sravaka stage. Hence, a Bodhisattva should not dwell in either and so keep from both; this is the practice of the Bodhisattva stage. When staying in the realm of birth and death he keeps from its impurity, and when dwelling in nirvana, he keeps from (its condition of) extinction of reincarnation and escape from suffering; this is the practice of the Bodhisattva stage. That which is neither worldly nor saintly is Bodhisattva development (into Buddhahood). That which is neither impure nor pure is Bodhisattva practice. Although he is beyond the demonic state, he appears (in the world) to overcome demons; this is Bodhisattva conduct. In his quest of all knowledge (sarvajna) he does not seek it at an inappropriate moment; this is Bodhisattva conduct. Although he looks into the uncreated he does not achieve Buddhahood; this is Bodhisattva conduct. Although he looks into nidana (or the twelve links in the chain of existence), he enters all states of perverse views (to save living beings); this is Bodhisattva conduct. Although he helps all living beings he does not give rise to clinging; this is Bodhisattva conduct. Although he keeps from the phenomenal he does not lean on the voidness of body and mind; this is Bodhisattva conduct. Although he passes through the three worlds (of desire, form and beyond form), he does not injure the Dharmata; this is the Bodhisattva conduct. Although he realizes the voidness (of thing) he sows the seeds of all merits; this is Bodhisattva conduct. Although he dwells in formlessness, he continues delivering living beings; this is Bodhisattva conduct. Although he refrains from (creative) activities he appears in his physical body; this is Bodhisattva conduct. Although he keeps (all thoughts) from rising he performs all good deeds; this is Bodhisattva conduct. Although he practices the six perfections (paramitas), he knows all the mental states of living beings; this is Bodhisattva conduct. Although he possesses the six supernatural powers, he refrains from putting an end to all worldy streams; this is Bodhisattva conduct. Although he practices the four infinite states of mind, he does not wish to be reborn in the Brahma heavens, this is the Bodhisattva conduct. Although he practices meditation, serenity (dhyana), liberation and samadhi, he does not avail himself of these to be reborn in dhyana heavens; this is Bodhisattva conduct. Although he practices the four states of mindfulness, he does not keep for ever from the karma of body and mind; this is Bodhisattva conduct. Although he practices the four right efforts, he persists in physical and mental zeal and devotion; this is Bodhisattva conduct. Although he practices the four Hinayana steps to supernatural powers, he will continue doing so until he achieves all Mahayana supernatural powers; this is Bodhisattva conduct. Although he practices the five spiritual faculties of the sravaka stage, he discerns the sharp and dull potential of living beings; this is Bodhisattva conduct. Although he practices the five powers of the sravaka stage, he strives to achieve the ten powers of the Buddha; this is Bodhisattva conduct. Although he practices the seven Hinayana degrees of enlightenment, he discerns the Buddha’s all-wisdom (sarvajna); this is Bodhisattva conduct. Although he practices the eightfold noble truth (of Hinayana), he delights in treading the Buddha’s boundless path; this is Bodhisattva conduct. Although he practices samathavipasyana, which contributes to the realization of bodhi (enlightenment), he keeps from slipping into nirvana; this is Bodhisattva conduct. Although he practices the doctrine of not creating and not annihilating things (dharma), he still embellishes his body with the excellent physical marks of the Buddha; this is Bodhisattva conduct. Although he appears as a sravaka or a pratyeka-buddha, he does not stray from the Buddha Dharma; this is Bodhisattva conduct. Although he has realized ultimate purity, he appears in bodily form to do his work of salvation; this is Bodhisattva conduct. Although he sees into all Buddha lands, which are permanently still like space, he causes them to appear in their purity and cleanness; this is Bodhisattva conduct. Although he has reached the Buddha stage, which enables him to turn the wheel of the Law (to preach the Dharma) and to enter the state of nirvana, he does not forsake the Bodhisattva path; this is bodhisattva conduct.”
While Vimalakirti was expounding the Dharma, all the eight thousand sons of devas who had come with Manjusri, developed the profound mind set on the quest of supreme enlightenment (anuttara-samyak-sambodhi).
CHAPTER SIX
THE INCONCEIVABLE LIBERATION
Sariputra saw no seats in the room and thought: “Where do the Bodhisattvas and chief disciples sit?”
Sariputra replied: “I come here for the Dharma and not for a seat.”
Vimalakirti said: “Hey Sariputra, he who searches for the Dharma does not even cling to his body and life, still less to a seat, for the quest of Dharma is not related to (the five aggregates): form (rupa), sensation (vedana), conception (sanjna), discrimination (samskara) and consciousness (vijnana); to the eighteen fields of sense (dhatu: the six organs, their objects and their perceptions); to the twelve entrances (ayatana: the six organs and six sense data that enter for or lead to discrimination); and to the worlds of desire, form and beyond form. Sariputra, a seeker of the Dharma, does not cling to the Buddha, the Dharma and the Sangha. A seeker of the Dharma does not hold the view of suffering, of cutting off all the accumulated causes, thereof, to put an end to it by treading the path to nirvana (i.e. the four noble truths). Why is it so? Because the Dharma is beyond all sophistry. For if one says: ‘Because I see suffering, I cut off its accumulated causes to wipe it out by treading the path thereto’, this is mere sophistry and is not the quest of the Dharma.
“Sariputra, the Dharma is called nirvana (the condition of complete serenity and ultimate extinction of reincarnation); if you give rise to (the concept of) birth and death, this is a search for birth and death and is not the quest of Dharma. The Dharma is (absolute and) immaculate, but if you are defiled by the (thought of) Dharma and even that of nirvana, this is pollution which runs counter to the quest of Dharma. Dharma cannot be practiced and if it is put into practice, this implies something (i.e. an object) to be practiced and is not the quest of Dharma. Dharma is beyond grasping and rejecting, and if you grasp or reject it, this is grasping or rejecting (something else) but not the quest of Dharma. Dharma is beyond position but if you give it a place, this is clinging to space but not the quest of Dharma. Dharma is formless but if you rely on form to conceive the Dharma, this is search for form but not the quest of Dharma. Dharma is not an abode but if you want to stay in it this is dwelling in (an objective) Dharma, but not the quest of (absolute) Dharma. Dharma can be neither seen, nor heard nor felt nor known but if you want to see, hear, feel and know it, this is the functioning of your (discriminatory) seeing, hearing, feeling and knowing but not the quest of Dharma. Dharma is (transcendentally) inactive (wu wei) but if you are set on worldly activities, this is a search for the worldly way of life but not the quest of Dharma. Therefore, Sariputra, the quest of Dharma does not imply seeking anything whatsoever.”
When Vimalakirti so spoke, five hundred sons of devas realized the pure Dharma Eye.
Vimalakirti then asked Manjusri: “The Virtuous One has traveled in countless thousands and tens of thousands of lakhs of worlds; which one is the Buddha land where the highest merits make the lion throne (of its Buddha)?”
Manjusri replied: “Venerable Upasaka, in the east there is a Buddha land which is separated from here by a distance represented by worlds as countless as the sand grains in thirty-six Ganges rivers; it is called Merudhvaja whose Buddha is called Merukalpa who is still there. His body is 84,000 yojana tall and his lion throne, also as high, is of prominent majesty.”
At that time, Vimalakirti used his transcendental powers to invite Buddha Merukalpa to send to his room thirty-two thousand high, large, majestic and clean lion thrones which the Bodhisattvas, chief disciples of the Buddha (Sakyamuni), Indra and Brahma, the four deva kings, etc., had never seen before.
The room contained all the thirty-two thousand lion thrones which did not hinder one another and which did not obstruct anything at Vaisali, in Jambudvipa (our earth) and in the four heavens where all things remained unchanged as before.
Vimalakirti then said to Manjusri: “Please take a lion throne and be seated amongst the great Bodhisattvas by enlarging the size of your body to that of the seat.” Those Bodhisattvas who had acquired supernatural powers, enlarged their bodies to the size of the thrones on which they sat (without difficulty). But the newly initiated Bodhisattvas and chief disciples of the Buddha could not mount the high thrones.
Vimalakirti then said to Sariputra: “Please be seated on a lion throne.”
Sariputra replied: “Venerable Upasaka, these thrones are large and high; I cannot mount them.”
Vimalakirti said: “Sariputra, you should first pay reverence to the Tathagata Merukalpa and will then be able to sit on one of them.”
At that time, all newly initiated Bodhisattvas and chief disciples of the Buddha paid reverence to the Tathagata Merukalpa and then sat on the lion throne.
Sariputra said to Vimalakirti: Pvenerable Upasaka, this was not seen before; this small room can contain these high and large thrones which do not obstruct anything at Vaisali and do not interfere with the cities, towns and villages on Jambudvipa (our world) as well as with the palaces of the devas and heavenly nagas (dragons) and the abodes of the ghosts and spirits.”
Vimalakirti said: “Sariputra, the liberation realized by all Buddhas and (great) Bodhisattvas is inconceivable. If a Bodhisattva wins this liberation, he can put the great and extensive (Mount) Sumeru in a mustard seed, which neither increases nor decreases (its size) while Sumeru remains the same, and the four deva kings (guardians of the world) and the devas of Trayastrimsas (the heavens of Indra) are not even aware of their being put into the seed, but only those who have won liberation see Sumeru in the mustard seed. This is the inconceivable Dharma door to liberation.
He can also put the four great oceans that surround Sumeru in a pore without causing inconvenience to fishes, water tortoises, sea-turtles, water-lizards and all other aquatic animals while the oceans remain the same and the nagas (dragons), ghosts, spirits and asuras (titans) are not even aware of being displaced and interposed.
“Further, Sariputra, a great Bodhisattva who has won this inconceivable liberation can (take and) put on his right palm the great chiliocosm like the potter holding his wheel, throw it beyond a number of worlds as countless as the sand grains in the Ganges and then take it back (to its original place) while all living beings therein do not know of their being thrown away and returned and while our world remains unchanged.
Further, Sariputra, if there are living beings who are qualified for liberation but who want to stay longer in the world, this Bodhisattva will (use his supernatural power to) extend a week to an aeon so that they will consider their remaining in time to be one week.
Further, Sariputra, a Bodhisattva who has won this inconceivable liberation can gather in one country all the majestic things of all Buddha lands so that they are all visible in that particular country.
Further, he can place on his right palm all the living beings of a Buddha land and then fly in all the ten directions to show them all things everywhere without even shaking them.
Further, Sariputra, this Bodhisattva can show through one of his pores all offerings to the Buddhas by living beings in the ten directions.
He can show through one of his pores all suns, moons, planets and stars in all the worlds in the ten directions.
Further, Sariputra, he can breathe in (and hold in his mouth) all the winds blowing in the worlds in the ten directions without injuring his own body or the trees of these worlds.
Further, when the worlds in the ten directions come to an end through destruction by fires, this Bodhisattva can breathe in these fires into his own belly without being injured by them while they continue to burn without change.
Further, this Bodhisattva can take from the nadir a Buddha land separated from him by worlds as countless as the sand grains in the Ganges and lift it up to the zenith, which is separated from him by worlds as countless as there are sand grains in the Ganges, with the same case as he picks up a leaf of the date tree with the point of a needle.
Further, Sariputra, a Bodhisattva who has won this inconceivable liberation can use his transcendental powers to appear as a Buddha, or a Pratyeka-buddha, a Sravaka, a sovereign Sakra, Brahma, or a ruler of the world (cakravarti). He can also cause all sound and voices of high, medium and low pitches in the worlds in the ten directions to change into the Buddha’s voice proclaiming (the doctrine of) impermanence, suffering, unreality and absence of ego as well as all Dharmas expounded by all Buddhas in the ten directions, making them heard everywhere.
Sariputra, I have mentioned only some of the powers derived from this inconceivable liberation but if I were to enumerate them all, a whole aeon would be too short for the purpose.
Mahakasyapa who had heard of this Dharma of inconceivable liberation, praised it and said it had never been expounded before. He then said to Sariputra: “Like the blind who do not see images in various colours shown to them, all sravakas hearing this Dharma door to inconceivable liberation will not understand it. Of the wise men hearing about it, who will not set his mind on the quest of supreme enlightenment? What should we do to uproot for ever the rotten sravaka root as compared with this Mahayana, so that all sravakas hearing this doctrine of inconceivable liberation, shed tears of repentance and scream so loudly as to shake the great chiliocosm? As to the Bodhisattvas, they are all happy to receive this Dharma reverently by placing it on the tops of their heads. If a Bodhisattva believes and practices this Dharma door to inconceivable liberation, all demons cannot oppose him.”
When Mahakasyapa spoke these worlds, thirty-two thousand sons of the devas set their minds on the quest of supreme enlightenment.
At that time, Vimalakirti declared to Mahakasyapa: “Virtuous One, those who appear as kings of demons in countless worlds in the ten directions are mostly Bodhisattvas who have realized this inconceivable liberation and who use expedient devices (upaya) to appear as their rulers in order to convert living beings.
Further, Mahakasyapa, countless Bodhisattvas in the ten directions appear as beggars asking for hands, feet, ears, noses, heads, brains, blood, flesh, skin and bones, towns and hamlets, wives and (female) slaves, elephants, horses, carts, gold, silver, lapis lazuli, agate, cornelian, coral, amber, pearl, jade shell, clothing, food and drink; most of these beggars are Bodhisattvas who have realized this inconceivable liberation and use expedient devices to test believers in order to cement their faith (in the Dharma). Because the Bodhisattvas who have realized inconceivable liberation possess the awe-inspiring power to bring pressure to bear upon (believers) and ask for inalienable things (to test them), but worldly men whose spirituality is low have no such (transcendental) powers and cannot do all this. These Bodhisattvas are like dragons and elephants which can trample (with tremendous force), which donkeys cannot do. This is called the wisdom and expedient methods (upaya) of the Bodhisattvas who have won inconceivable liberation.”
CHAPTER SEVEN
LOOKING at LIVING BEINGS
Manjusri asked Vimalakirti: “How should a Bodhisattva look at living beings?”
Vimalakirti replied: “ A Bodhisattva should look at living beings like an illusionist does at the illusory men (he has created); and like a wise man looking at the moon’s reflection in water; at his own face in a mirror; at the flame of a burning fire; at the echo of a calling voice; at flying clouds in the sky; at foam in a liquid; at bubbles on water; at the (empty) core of a banana tree; at a flash of lightning; at the (non-existent) fifth element (beside the four that make the human body); at the sixth aggregate (beside the five that make a sentient being); at the seventh sense datum (beside the six objects of sense); at the thirteenth entrance (ayatana-beside the twelve involving the six organs and six sense date); at the nineteenth realm of sense (beside the eighteen dhatus or fields of sense); at form in the formless world; at the (non-existent) sprout of a charred grain of rice; at a body seen by a srota-apanna (who has wiped out the illusory body to enter the holy stream); at the entry of an anagamin (or a non-returning sravaka) into the womb of a woman (for rebirth); at an arhat still preserving the three poisons (of desire, anger and stupidity which he has eliminated forever); at a Bodhisattva realizing the patient endurance of the uncreate who is still greedy, resentful and breaking the prohibitions; at a Buddha still suffering from klesa (troubles); at a blind man seeing things; at an adept who still breathes air in and out while in the state of nirvanic imperturbability; at the tracks of birds flying in the air; at the progeny of a barren woman; at the suffering of an illusory man; at a sleeping man seeing he is awake in a dream; at a devout man realizing nirvana who takes a bodily form for (another) reincarnation; and at a smokeless fire. This is how a Bodhisattva should look at living beings.”
At that time, Manjusri asked Vimalakirti: “When a Bodhisattva so meditates how should he practise kindness (maitri)?
When a Bodhisattva has made this meditation, he should think that:
Ought to teach living beings to meditate in the same manner; this is true kindness.
Should practise causeless (nirvanic) kindness which prevents creativeness;
Should practice unheated kindness which puts an end to klesa (troubles and causes of troubles);
Should practice impartial kindness which coves all the three periods of time (which means that it is eternal involving past, future and present);
Should practice passionless kindness which wipes out disputes;
Should practice non-dual kindness which is beyond sense organs within and sense data without;
Should practice indestructible kindness which eradicates all corruption;
Should practice stable kindness which is a characteristic of the undying self-mind;
Should practice pure and clean kindness which is spotless like Dharmata;
Should practice boundless kindness which is all-pervasive like space;
Should practice the kindness of the arhat stage which destroys all bondage;
Should practice the Bodhisattva kindness which gives comfort to living beings;
Should practice the Tathagata kindness which leads to the state of thatness;
Should practice the Buddha kindness which enlightens all living beings;
Should practice spontaneous kindness which is causeless;
Should practice Bodhi kindness which is one flavour (i.e. uniform and unmixed wisdom);
Should practice unsurpassed kindness which cuts off all desires;
Should practice merciful kindness which leads to the Mahayana (path);
Should practice untiring kindness because of deep insight into the void and non-existent ego;
Should practice Dharma-bestowing (dana) kindness which is free from regret and repentance;
Should practice precepts (sila) upholding kindness to convert those who have broken the commandments;
Should practice patient (ksanti) kindness which protects both the self and others;
Should practice Zealous (virya) kindness to liberate all living beings;
Should practice serene (dhyana) kindness which is unaffected by the five senses;
Should practice wise (prajna) kindness which is always timely;
Should practice expedient (upaya) kindness to appear at all times for converting living beings;
Should practice unhidden kindness because of the purity and cleanliness of the straightforward mind;
Should practice profound minded kindness which is free from discrimination;
Should practice undeceptive kindness which is without fault;
Should practice joyful kindness which bestows the Buddha joy (in nirvana). “Such are the specialities of Bodhisattva kindness.”
Manjusri asked Vimalakirti: “What should be his compassion (karuna)?”
Vimalakirti replied: “His compassion should include sharing with all living beings all the merits he has won.”
Manjusri asked: “What should be his joy (mudita)?”
Vimalakirti replied: He should be filled with joy on seeing others win the benefit of the Dharma with no regret whatsoever.”
Manjusri asked “What should he relinquish (upeksa)?”
Vimalakirti replied: “In his work of salvation, he should expect nothing (i.e. no gratitude or reward) in return.”
Manjusri asked: “On what should he rely in his fear of birth and death?”
Vimalakirti replied: “He should rely on the power of the Tathagata’s moral merits.”
Manjusri asked: “What should he do to win support from the power of the Tathagata’s moral merits?”
Vimalakirti replied: “ He should liberate all living beings in order to win support from the power of the Tathagata’s moral merit.”
Manjusri asked: “What should he wipe out in order to liberate living beings?”
Vimalakirti replied: “When liberating living beings, a Bodhisattva should first wipe out their klesa (troubles and causes of troubles)?”
Manjusri asked: “What should he do to wipe out klesa?”
Manjusri asked: “What should he do to uphold right mindfulness?”
Vimalakirti replied: “He should advocate the unborn and the undying.”
Manjusri asked: “What is the unborn and what is the undying?”
Vimalakirti replied: “The unborn is evil that does not arise and the undying is good that does not end.”
Manjusri asked: “What is the root of good and evil?”
Vimalakirti replied: “The body is the root of good and evil.”
Manjusri asked: “What is the root of the body?”
Vimalakirti replied: “Craving is the root of the body.”
Manjusri asked: “What is the root of craving?”
Vimalakirti replied: “Baseless discrimination is the root of craving.”
Manjusri asked: “What is the root of baseless discrimination?”
Vimalakirti replied: “Inverted thinking is the root of discrimination.”
Manjusri asked: “What is the root of inverted thinking?”
Vimalakirti replied: “Non-abiding is the root of inverted thinking.”
Manjusri asked: “What is the root of non-abiding?”
Vimalakirti replied: “Non-abiding is rootless. Manjusri, from this non-abiding root all things arise.”
A goddess (devakanya) who had watched the gods (devas) listening to the Dharma in Vimalakirti’s room appeared in bodily form to shower flowers on the Bodhisattvas and the chief disciples of the Buddha (in their honour). When the flowers fell on the Bodhisattvas, they fell to the ground, but when they fell on the chief disciples, they stuck to their bodies and did not drop in spite of all their efforts to shake them off.
At that time, the goddess asked Sariputra why he tried to shake the flowers off.
Sariputra replied: “I want to shake off these flowers which are not in the state of suchness.”
The goddess said: “Do not say these flowers are not in the state of suchness. Why? Because they do not differentiate, and it is you (alone) who give rise to differentiation. If you (still) differentiate after leaving home in your quest of Dharma, this is not the state of suchness, but if you no longer give rise to differentiation, this will be the state of suchness. Look at the Bodhisattvas whose bodies do not retain the flowers this is because they have put an end to differentiation. This is like a man taking fright who invites trouble for himself is like a man taking right and evil (people). So if a disciple fears birth and death, then form, sound, smell, taste and touch can trouble him, but if he is fearless he is immune from all the five sense data. (in your case). It is because the force of habit still remains that these flowers cleave to your body but if you cut it off, they will not stick to it.”
Sariputra asked: “How long have you been in this room?”
The goddess replied: “My stay in this room is just like the Venerable Elder’s liberation.”
Sariputra asked: “Do you then mean that you have stayed here for a long time?”
The goddess retorted: “Does your liberation also involve time?”
Sariputra kept silent and did not reply.
The goddess then asked: “Why is the wise elder silent on this point?”
Sariputra replied: “He who wins liberation does not express it in words; hence I do not know what to say!”
The goddess said: “Spoken and written word reveal liberation. Why? For liberation is neither within nor without nor in between, and words also are neither inside nor outside nor in between. Therefore, Sariputra, liberation cannot be preached without using words. Why? Because all things point to liberation.”
Sariputra asked: “Do you then mean that thee is no need to keep from carnality, hatred and stupidity to win liberation?”
The goddess replied: “In the presence of those who are proud (of their superior knowledge) the Buddha said it is important to keep from carnality, hatred and stupidity in the quest of liberation; but where they are absent, He said that the underlying nature of carnality, hatred and stupidity (i.e. the self-nature) is identical with liberation.
Sariputra exclaimed: “Excellent, goddess, excellent, what have you gained and experienced that gives you such an eloquence?”
The goddess replied: “The fact that I neither gain nor experience anything gives me this eloquence. Why is it so? Because he who (claims to) have won and experienced (something) is arrogant in the eye of the Buddha Dharma.”
Sariputra asked: “Which of the three vehicles is your aim?”
The goddess replied: “When I preach the sravaka Dharma to convert people, I appear as a sravaka; when I expound the (twelve) links in the chain of existence I appear as a pratyeka-buddha; and when I teach great compassion to convert them, I appear as a (teacher of) Mahayana. Sariputra, like those entering a campa grove who smell only the fragrance of campas to the exclusion of all other odours, those entering this room smell only the fragrance of Buddha merits and no longer like the aroma of achievements by sravakas and pratyeka-buddha.”
Sariputra, when Indra, Brahma, the four deva kings of the four heavens (guardians of the world), heavenly dragons, ghosts and spirits, etc. entered the room and heard this Upasaka (Vimalakirti) expound the right Dharma, they all took delight in smelling the fragrance of Buddha merits and developed the Mahayana mind before returning to their worlds.
Sariputra, I have stayed here for twelve years during which I have never heard the Dharmas of sravakas and pratyeka-buddhas but only the doctrine of great kindness (maitri) and great compassion (karuna) of the Bodhisattvas and the inconceivable Buddha Dharma. Sariputra, in this room there are always eight unusual manifestations:
First, this room is illuminated by a golden light, which is the same by day and by night and does not depend on either sunlight or moonlight to light it up;
Second, he who enters it is immune from all troubles caused by defilements;
Third, this room is visited by Indra, Brahma, the four deva kings of the four heavens and Bodhisattvas from other realms;
Fourth, the never-receding Dharma of the six paramitas is always expounded in it;
Fifth, the most melodious heavenly music intoning countless Dharma doors (to enlightenment) is heard in it;
Sixth, this room contains the four canons (of sutras, vinaya, sastras and miscellaneous scriptures) full of inexhaustible precious treasures for those who are (spiritually) poor
Seventh, when the Venerable Upasaka thinks of Sakyamuni Buddha, Amitabha Buddha, Aksobhya Buddha, the Buddha of Precious Virtues, the Buddha of Precious Flame, the Buddha of Precious Moonshine, the Buddha of Precious Majesty, the Invincible Buddha, the Buddha of the Lion’s Roar, the Buddha of All-Perfection, and countless other Buddhas in the ten directions, they all come to expound the secrets of the esoteric Buddha Dharma, after which they return to their realms;
Eighth, all majestic heavenly palaces and all pure lands of Buddhas appear in this room.
Sariputra, after witnessing these eight remarkable things in this room, who still seeks the sravaka Dharma?”
Sariputra asked: “Why do not you change your female bodily form?”
The goddess replied: “For the last twelve years, I have been looking in vain for a female bodily form; so what do you want me to change? This is like an illusionist who creates an illusory woman; is it correct to ask him to change this unreal woman?”
Sariputra said: “No, because it is not a real body; into what then can it be changed?”
The goddess said: “All phenomena (including forms) are also unreal. So why have you asked me to change my unreal female body?”
At that time, she used her supernatural powers to change Sariputra into a heavenly goddess and herself into a man similar to Sariputra, and asked him: “Why do you change your female form?”
Sariputra replied: “I do not know why I have turned into a goddess.”
The goddess said: “Sariputra, if you can change your female body, all women should also be able to turn into men. Like Sariputra who is not a woman but appears in female bodily form, all women are the same and though they appear in female form, they are fundamentally not women. Hence the Buddha said: ‘All things are neither male nor female’.”
At that time, the goddess again used her supernatural powers to change Sariputra back to his (original) male body, and asked: “Where is your female body now?”
Sariputra replied: “The form of a woman neither exists nor is non-existent.”
The goddess then declared: “Likewise, all things are fundamentally neither existing nor non-existent, and that which neither exists nor is non-existent is proclaimed by the Buddha.”
Sariputra asked: “When will you leave (die) here and where will you be reborn?”
The goddess replied: “I shall be reborn like a Buddha by transformation.”
Sariputra interjected: “The Buddha’s transformation body implies neither birth nor death.”
The goddess said: Likewise all living beings (fundamentally) are subject to neither death nor birth.”
Sariputra asked: “When will you realize supreme enlightenment (anuttara-samyak-sambodhi)?”
The goddess replied: “I shall realize supreme enlightenment when Sariputra returns to the worldly way of life.”
Sariputra retorted: “There is no such thing as myself (a holy man at the sravaka stage) returning to the worldly way of life.”
The goddess said: “There is also no such thing as myself realizing enlightenment. Why? Because bodhi (or enlightenment) is not an objective, which can be realized.”
Sariputra retorted: “There are Buddhas as countless as sand grains in the Ganges, who have realized and will win supreme enlightenment; what will you say of them?”
The goddess said: “The three periods of time(the past, future and present) are spoken of (to the common man) as being in line with worldly thinking but this does not mean that bodhi (which is timeless or eternal) is tied to the past, future and present.” She then asked Sariputra: “Sariputra, have you realized arhatship?”
Sariputra replied: “I have realized it because I hold no concept of winning anything.”
The goddess said: “Likewise, all Buddhas and great Bodhisattvas achieved their goals because they were free from the idea of winning supreme enlightenment.”
At that time, Vimalakirti said to Sariputra: “This goddess has made offering to ninety-two lacs of Buddhas. She is able to play with the Bodhisattva transcendental powers, has fulfilled all her vows, has realized the patient endurance of the uncreate and has reached the never-receding Bodhisattva stage. In fulfillment of a vow, she appears at will (everywhere) to teach and convert living beings.”
CHAPTER EIGHT
THE BUDDHA PATH
Manjusri asked Vimalakirti: “How does a Bodhisattva enter the Buddha path?”
Vimalakirti replied: “If a Bodhisattva treads the wrong ways (without discrimination), he enters the Buddha path.”
Manjusri asked: “What do you mean by a Bodhisattva treading the wrong ways?”
Vimalakirti replied: “(In his work of salvation) if a Bodhisattva is free from irritation and anger while appearing in the fivefold uninterrupted hell; is free from the stain of sins while appearing in (other) hells; is free from ignorance, arrogance and pride while appearing in the world of animals; is adorned with full merits while appearing in the world of hungry ghosts; does not show his superiority while appearing in the (heavenly) worlds of form and beyond form; is immune from defilements while appearing in the world of desire; is free from anger while appearing as if he were resentful; uses wisdom to control his mind while appearing to be stupid; appears as if he were greedy but gives away all his outer (i.e. money and worldly) and inner (i.e. bodily) possessions without the least regret for his own life; appears as if he broke the prohibitions while delighting in pure living and being apprehensive of committing even a minor fault; appears as if he were filled with hatred while always abiding in compassionate patience; appears as if he were remiss while diligently practicing all meritorious virtues; appears as if he were disturbed while always remaining in the state of serenity; appears as if he were ignorant while possessing both mundane and supramundane wisdoms; appears as if he delighted in flattering and falsehood while he excels in expedient methods in conformity with straightforwardness as taught in the sutras; shows arrogance and pride while he is as humble as a bridge; appears as if he were tormented by troubles while his mind remains pure and clean; appears in the realm of demons while defeating heterodox doctrines to conform with the Buddha wisdom; appears in the realm of sravakas where he expounds the unheard of supreme Dharma; appears in the realm of pratyeka-buddhas where he converts living beings in fulfillment of great compassion; appears amongst the poor but extends to them his precious hand whose merits are inexhaustible; appears amongst the crippled and disabled with his own body adorned with the excellent physical marks (of the Buddha); appears amongst the lower classes but grows the seed of the Buddha nature with all relevant merits; appears amongst the emaciated and ugly showing his strong body to the admiration of them all; appears as an old and ill man but is actually free from all ailments with no fear of death; appears as having all the necessities of life but always sees into impermanence and is free from greed; appears to have wives, concubines and maids but always keeps away from the morass of the five desires; appears amongst the dull-witted and stammerers to help them win the power of speech derived from the perfect control of mind; appears amongst heretics to teach orthodoxy and deliver all living beings; enters all worlds of existence to help them uproot the causes leading thereto; and appears as if entering nirvana but without cutting off birth and death; Manjusri, this Bodhisattva can tread heterodox ways because he has access to the Buddha path.”
Vimalakirti then asked Manjusri: “What are the seeds of the Tathagata?”
Manjusri replied:
“Body is (a) seed of the Tathagata;
Ignorance and craving are its (two) seeds;
Desire, hate and stupidity its (three) seeds;
The four inverted views its (four) seeds;
The five covers (or screens) its (five) seeds;
The six organs of sense its (six) seeds;
The seven abodes of consciousness its (seven) seeds;
The eight heterodox views its (eight) seeds;
The nine causes of klesa (troubles and their causes) its (nine) seeds;
The ten evils its (ten) seeds. To sum up, all the sixty-two heterodox views and all sorts of klesa are the seeds of Buddhahood.
Vimalakirti asked Mnjusri: “Why is it so?”
Manjusri replied: “Because he who perceives the inactive (wu wei) state and enters its right (nirvanic) position, is incapable of advancing further to achieve supreme enlightenment (anuttara-samyak-sambodhi). For instance, high ground does not produce the lotus, which grows only in marshy land. Likewise, those perceiving nirvana and entering its right position, will not develop into Buddhahood, whereas living beings in the mire of klesa can eventually develop the Buddha Dharma. This is also like seeds scattered in the void, which do not grow, but if they are planted in manured fields they will yield good harvests. Thus, those entering the right position (of nirvana) do not develop the Buddha Dharma, whereas those whose view of the ego is as great as (Mount) Sumeru may (because of the misery of life) eventually set their minds on the quest of supreme enlightenment, thereby developing the Buddha Dharma.
“Therefore, we should know that all sorts of klesa are the seeds of the Tathagata. This is like one who does not plunge into the ocean will never find the priceless pearl. Likewise, a man who does not enter the ocean of klesa will never win the gem of all-knowledge (sarvajna).”
At that time, Mahakasyapa exclaimed : “Excellent, Manjusri, excellent, your sayings are most gratifying. As you have said, those suffering from klesa are the seeds of the Tathagata. So we are no longer capable of developing a mind set on enlightenment. Even those committing the five deadly sins can eventually set their minds on the quest of the Buddha Dharma but we are unable to do so, like persons whose defective organs prevent them from enjoying the five objects of the senses. Likewise, the sravakas who have cut off all bonds (of transmigration) are no longer interested in the Buddha Dharma and will never want to realize it.
Therefore, Manjusri, the worldly man still reacts (favourably) to the Buddha Dharma whereas the sravaka does not. Why? Because when the worldly man hears about the Buddha Dharma, he can set his mind on the quest of the supreme path, thereby preserving for ever the Three Treasures (of Buddha, Dharma and Sangha), whereas the sravaka, even if he passes his lifetime listening to the Dharma and witnessing the fearlessness of the Buddha, etc., will never dream of the supreme way.”
A Bodhisattva called Universal Manifestation, who was present asked Vimalakirti: “Who are your parents, wife and children, relatives and kinsmen, official and private friends, and where are your pages and maids, elephants and horse carts?”
In reply Vimalakirti chanted the following:
Wisdom-perfection is a Bodhisattva’s Mother, his father is expedient method, For the teachers of all living beings come, Only from these two (upaya and prajna).
His wife is joy in Dharma’s law; Kindness and pity are his daughters; His sons morality and truthfulness; Absolute voidness his quiet abode.
Passions are his disciples Whom he transforms at will. Bodhipaksita dharma are his friends. Helping him to win supreme enlightenment.
All other perfections are his companions. The four winning methods are his courtesans, hymns, chants and intonations of Dharma are his melodies. Complete control over passions is his domain, passionlessness is his grove. The (seven) grades of bodhi are the flowers bearing the fruit of wisdom’s liberation.
The pool of eightfold liberation holds calm water, which is clear and full. The seven blossoms of purity are well arranged to bathe this undefiled (Bohdisattva) man.
Whose five supernatural powers are walking elephants and horses while the Mahayana is his vehicle, which controlled by the one mind, rolls through the eight noble paths.
(Thirty-two) distinctive marks dignify his body; while (eighty) excellences add to it their grace. Shamefulness is his raiment, and deep mind his coiffure.
The seven riches that he owns are his assets which, used to teach others, earn more dividends. Dedicating all merits (to Buddhahood), his practice of the Dharma has received wins far greater profit.
The four dhyanas are his meditation bed, which from pure living originates. Much learning increases wisdom announcing self-awakening.
His broth is the flavour of release. The precepts are his perfumed
Salve and pure mind is his bath. By killing the culprit klesa is his boldness unsurpassed. By defeating the four demons, he plants his triumphant banner as a bodhimandala.
Though he knows there is neither birth nor death, he is reborn to show himself to all, appearing in many countries. Like the sun seen by everyone.
When making offerings to countless Buddhas in the ten directions, he does not discriminate between himself and them.
Although He knows that Buddha lands are void like living beings. He goes on practicing the Pure Land (Dharma) to teach and convert men.
In their kinds, features, voices and bearing, this fearless Bodhisattva can appear the same as they.
He, knows the mischief demons, do but appears as one of them. Using wise expedient means to look like them at will. Or he appears old, ill and dying to make living beings realize that all things are but illusion, to free them from all handicaps.
Or he shows the aeon’s end with fire destroying heaven and earth, so that those clinging to permanence realize the impermanence of things.
Then countless living beings call on this Bodhisattva, inviting Him to their homes to convert them to the Buddha path. In heterodox books, spells, skills, magic, arts and talents, he appears to be an expert to help and benefit (all) living beings.
Appearing in their midst, he joins the Sangha in order to release them from defilement, to prevent their slipping into heresy. Then, is he seen as the sun, moon or heaven as Brahma or the lord of (all) the world. At times, as earth or water or as the wind and fire.
When they fall ill or epidemics rage, he prepares medicinal herbs for them to take to cure their illness or infection.
When famine prevails, he makes food and drink to save them from thirst and hunger, before teaching them the Dharma.
In times of war, he teaches kindness mercy to convert living beings, so that they can live in peace.
When armies line up for battle, he gives equal strength to both. With his authority and power, he forces them to be reconciled and live in harmony.
To all countries where there are hells, he comes unexpectedly
to relieve their sufferings.
Wherever animals devour one another, he appears among them urging them to do good.
Seeming to have the five desires, he is always meditating to upset the demons and prevent their mischief.
Like that thing most rare, a lotus blossoming in a scorching fire, he meditates amidst desires, which also is a thing most rare.
Or, he appears as a prostitute to entice those, who to lust is a given. First, using temptation to hook them, he then leads them to the Buddha wisdom.
He appears as a district magistrate, or as a chief of the caste of traders, a state preceptor or high official to protect living beings.
To the poor and destitute, he appears with boundless purse to advise and guide them until they develop the bodhi mind.
To the proud and arrogant, he appears as powerful to overcome their vanity until they tread the path supreme.
Then he comes to comfort people who are cowards, first he makes them fearless, then urges them to seek the truth.
Or he appears without desires and acts, like a seer with five spiritual powers to convert living beings by teaching them morality, patience and mercy.
To those needing support and help, he may appear as a servant to please and induce them to grow the Tao mind.
Providing them with all they need to enter on the Buddha path; thus using expedient methods to supply them with all their needs.
Then as with boundless truth, his deeds are also endless; with his wisdom that has no limit, he frees countless living beings.
If all the Buddhas were to spend countless aeons in praising his merits, they could never count them fully.
Who, after hearing this Dharma, develops not the bodhi mind, can only be a worthless man without wisdom.”
CHAPTER NINE
INITIATION INTO THE NON-DUAL DHARMA
At that time, Vimalakirti said to the Bodhisattvas present: “Virtuous Ones, each of you please say something about the non-dual Dharma as you understand it.”
In the meeting, a Bodhisattva called “Comfort in the Dharma” said: “Virtuous Ones, birth and death are a duality but nothing is created and nothing is destroyed. Realization of this patient endurance leading to the uncreate is initiation into the non-dual Dharma.”
The bodhisattva called “Guardian of the Three Virtues” said: “Subject and object are a duality for where there is ego there is also (its) object, but since fundamentally there is no ego, its object does not arise; this is initiation into the non-dual Dharma.”
The Bodhisattva “Never Winking” said: “Responsiveness (vedana, the second aggregate) and unresponsiveness are a duality. If there is no response to phenomena, the latter cannot be found anywhere; hence there is neither accepting nor rejecting (of anything), and neither karmic activity nor discrimination; this is initiation into the non-dual Dharma.”
The Bodhisattva “Highest virtue” said: “Impurity and purity are a duality. When the underlying nature of impurity is clearly perceived, even purity ceases to arise. Hence this cessation (of the idea of purity) is initiation into the non-dual Dharma.”
The Bodhisattva “Winner of Samadhi by Looking at the Star” said: “(External) disturbance and (inner) thinking are a duality; when disturbance subsides, thinking comes to an end and the absence of thought leads to non-dual Dharma.”
The Bodhisattva “Skillful Eye” said: “Monistic form and formlessness are a duality. If monistic form is realized as (fundamentally) formless, with relinquishment of formlessness in order to achieve impartiality, this is initiation into the non-dual Dharma.”
The Bodhisattva “Wonderful Arm” said: “The Bodhisattva mind and the Sravaka mind are a duality. If the mind is looked into as void and illusory, there is neither Bodhisattva mind nor sravaka mind; this is initiation into the non-dual Dharma.”
The Bodhisattva Pusya said: “Good and evil are a duality; if neither good nor evil arises so that formlessness is realized to attain Reality, this is initiation into the non-dual Dharma.”
The Bodhisattva Simha (Lion) said: “Weal and woe are a duality; if the underlying nature of woe is understood, woe does not differ from weal. If the diamond (indestructible) wisdom is used to look into this with neither bondage nor liberation (coming into play), this is initiation into the non-dual Dharma.”
The Bodhisattva “Lion’s Fearlessness” said: “The mundane and supra-mundane are a duality. If all things are looked into impartially, neither the mundane nor the supra-mundane will arise, with no differentiation between form and formlessness, this is initiation into the non-dual Dharma.”
The Bodhisattva “Pure Interpretation” said: “Activity (ju wei) and non-activity (wu wei) are a duality, but if the mind is kept from all mental conditions it will be (void) like space and pure and clean wisdom will be free from all obstructions. This is initiation into the non-dual Dharma.”
The Bodhisattva Narayana said: “The mundane and the supra-mundane are a duality but the underlying nature of the mundane is void (or immaterial) and is but the supra-mundane, which can be neither entered nor left and neither overflows (like the stream of transmigration) nor scatters (like smoke). This is initiation into the non-dual Dharma.”
The Bodhisattva “Skillful Mind” said: “Samsara and nirvana are a duality. If the underlying nature of samsara is perceived there exists neither birth nor death, neither bondage nor liberation, and neither rise nor fall. Such an understanding is initiation into the non-dual Dharma.”
The Bodhisattva “Direct Insight” said: “The exhaustible and the inexhaustible are a duality. If all things are looked into exhaustively, both the exhaustible and the inexhaustible cannot be exhausted; and the inexhaustible is identical with the void which is beyond both the exhaustible and the inexhaustible. Such an interpretation is initiation into the non-dual Dharma.”
The Bodhisattva “Upholder of Universality” said: “The ego and non-ego are a duality. Since the ego cannot be found, where can the non-ego be found? He who perceives the real nature of the ego will not give rise to dualities; this is initiation into the non-dual Dharma.”
The Bodhisattva “Lightning Perception” said: “Enlightenment and unenlightenment are a duality, but the underlying nature of non-enlightenment is enlightenment which should also be cast away; if all relativities are discarded and replaced by non-dual impartiality, this is initiation into the non-dual Dharma.”
The Bodhisattva Priyadarsana said: “Form (rupa) and voidness are a duality, (but) form is identical with voidness, which does not mean that form wipes out voidness, for the underlying nature of form is void of itself. So are (the other four aggregates) reception (vedana), conception (sanjna), discrimination (samskara) and consciousness (vijnana- in relation to voidness). “Consciousness and voidness are a duality (yet) consciousness is identical with voidness, which does not mean that consciousness wipes out voidness for the underlying nature of voidness is void of itself. A thorough understanding of this is initiation into the non-dual Dharma.”
The Bodhisattva “Understanding the Four Elements” said: “The four elements (earth, water, fire and air) and their voidness are a duality (but) the underlying nature of the four elements is identical with that of voidness. Like the past (before the four elements came into being) and the future (when they scatter away) which are both void, the present (when they appear) is also void. Identical understanding of the underlying nature of all four elements is initiation into the non-dual Dharma.”
The Bodhisattva “Deep Thought” said: “Eyes and form are a duality (but) if the underlying nature of the eye is known with neither desire nor anger nor stupidity in relation to things seen, this is nirvana. “Likewise, the ear and sound, the nose and smell, the tongue and taste, the body and touch, and the mind and ideation are dualities (but) if the underlying nature of the mind is known with neither desire, anger and stupidity in relation to things (heard, smelt, tasted, touched and thought), this is nirvana. Resting in this state (of nirvana) is initiation into the non-dual Dharma.”
The Bodhisattva “Inexhaustible Mind” said: “Charity-perfection (dana-paramita) and the dedication (parinamana) of its merits towards realizing the all-knowledge (sarvajna) are a duality, (but) the underlying nature of charity is dedication towards the All-knowledge. “Likewise, discipline perfection (sila-paramita), patience-perfection, (ksanti-paramita), zeal-perfection (virya-paramita), meditation-perfection (dhyana-paramita) and wisdom-perfection (prajna-paramita), with dedication to the All-knowledge, are (five) dualities, but their underlying natures are but dedication to the All-knowledge, while realization of their oneness is initiation into the non-dual Dharma.”
The Bodhisattva “Profound Wisdom” said: “Voidness, formlessness and non-activity are (three different gates to liberation, and when each is compared to the other two there are) three dualities, (but) voidness is formless and formlessness is non-active. For when voidness, formlessness and non-activity obtain, there is neither mind, nor intellect nor consciousness, and liberation through either one of these three gates is identical with liberation through all the three. This is initiation into the non-dual Dharma.”
The Bodhisattva “Unstirred Sense Organs” said: “Buddha, Dharma and Sangha are three different treasures and when each is compared to the other two there are three dualities (but) Buddha is identical with Dharma, and Dharma is identical with Sangha. For the three treasures are non-active (wu wei) and are equal to space, with the same equality for all things. The realization of this (equality) is initiation into the non-dual Dharma.”
The Bodhisattva “Unimpeded Mind” said: “Body and its eradication (in nirvana) are a duality but body is identical with nirvana. Why? Because if the underlying nature of body is perceived, no conception of (existing) body and its nirvanic condition will arise, for both are fundamentally non-dual, not being two different things. The absence of alarm and dread when confronting this ultimate state is initiation into the non-dual Dharma.”
The Bodhisattva “Superior Virtue” said: “The three karmas (produced by) body, mouth and mind (are different when each is compared to the other two and make three) dualities (but) their underlying nature is non-active; so non-active body is identical with non-active mouth, which is identical with non-active mind. These three karmas being non-active, all things are also non-active. Likewise, if wisdom (prajna) is also non-active, this is initiation into the non-dual Dharma.”
The Bodhisattva “Field of Blessedness” said: “Good conduct, evil conduct and motionlessness are (different and when each is compared to the other two make three) dualities (but) the underlying nature of all three is voidness which is free from good, evil and motionlessness. The non-rising of these three is initiation into the non-dual Dharma.”
The Bodhisattva “Majestic Blossom” said: “The ego and its objective are a duality, (but) if the underlying nature of the ego is looked into, this duality vanishes. If duality is cast away there will be no consciousness, and freedom from consciousness is initiation into the non-dual Dharma.”
The Bodhisattva “Treasure of Threefold Potency” said: “Realization implies subject and object which are a duality, but if nothing is regarded as realization, there will be neither grasping nor rejecting, and freedom from grasping and rejecting is initiation into the non-dual Dharma.”
The Bodhisattva “Moon in Midheaven” said: “Darkness and light are a duality. Where there is neither darkness nor light, this duality is no more. Why? Because in the state of samadhi resulting from the complete extinction of sensation and thought there is neither darkness nor light, while all things disappear. A disinterested entry into this state is initiation into the non-dual Dharma.”
The Bodhisattva Ratna Mudra( (Precious Symbol) said: Joy in nirvana and sadness in samsara are a duality which vanishes when there is no longer joy and sadness. Why? Because where there is bondage, there is also (desire for) liberation, but if fundamentally there is no bondage nor liberation, there will be neither joy nor sadness; this is initiation into the non-dual Dharma.”
The Bodhisattva “Gem on the Head” said: “Orthodoxy and heterodoxy are a duality, (but) he who dwells in (i.e. realizes) orthodoxy does not discriminate between orthodoxy and heterodoxy. Keeping from these two extremes is initiation into the non-dual Dharma.”
The Bodhisattva “Joy in Reality” said: “Reality and non-reality are a duality, (but) he who realizes reality does not even perceive it, still less non-reality. Why? Because reality is invisible to the ordinary eyes and appears only to the eye of wisdom. Thus (realization of) the eye of wisdom, which is neither observant nor unobservant, is initiation into the non-dual Dharma.”
After the Bodhisattva had spoken, they asked Manjusri for his opinion on the non-dual Dharma.
Manjusri said: “In my opinion, when all things are no longer within the province of either word or speech, and of either indication or knowledge, and are beyond questions and answers, this is initiation into the non-dual Dharma.”
At that time, Manjusri asked Vimalakirti: “All of us have spoken; please tell us what is the Bodhisattva’s initiation into the non-dual Dharma.”
Vimalakirti kept silent without saying a word. At that, Manjusri exclaimed: “Excellent, excellent! Can there be true initiation into the non-dual Dharma until words and speech are no longer written or spoken?”
After this initiation into the non-dual Dharma had been expounded, five thousand Bodhisattvas at the meeting were initiated into it thereby, realizing the patient endurance of the uncreate.