T353 The Sutra of Queen Śrīmālā of the Lion’s Roar and The Vimalakīrti Sutra

Chapter 2: Skillful Means

Chapter II

Skillful Means

1. At that time there was within the great city of Vaiśālī an elder named Vimalakīrti. He had already made offerings to immeasurable buddhas, deeply planting the foundation of goodness. He had attained forbearance of the nonarising [of dharmas], and his eloquence was unhindered. He disported in the numinous penetrations and had achieved all the dhāraṇīs. He had attained fearlessness and had subjugated the troubling vengeance of the Māras. Entering into [all the] gates of profound Dharma, he was excellent at the perfection of wisdom. Having penetrated skillful means, his great vows had been accomplished. Understanding the tendencies of the minds of sentient beings, he was also able to discriminate between those of sharp and dull faculties. Long [a practitioner of] the path of buddhahood, his mind was already pure, and he was definitively [dedicated to] the Mahayana. He considered well the activities of the realms of existence, and, residing in the deportment of the Buddha, his mind was great as the ocean. The buddhas praised him [as their] disciple, and the Indras, Brahmās, and world lords (i.e., heavenly kings) revered him.

2. Wanting to save people, [Vimalakīrti] used his excellent skillful means to reside in Vaiśālī, where with wealth immeasurable he attracted the poor, with the purity of his morality he attracted the miscreants, with the moderation of his forbearance he attracted the angry, with great exertion he attracted the indolent, with singleminded concentration he attracted the perturbed, and with definitive wisdom he attracted the foolish.

3. Although he was a white-robed [layman], he maintained the pure Vinaya conduct of a śramaṇa;although he resided in the home, he was not attached to the triple world. He manifested the existence of wife and sons, but always cultivated chastity. He revealed the existence of subordinates, but always enjoyed transcendence. Although his clothing was richly decorated, it was 81

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with the marks and features [of a Tathāgata] that he adorned his body. Although he drank and ate, the joy of concentration was his [favorite] flavor. If he went to gambling houses or theaters it was only to save people. He hosted those of the heretic paths without breaking his correct faith. Although he illuminated the profane classics he always took pleasure in the Buddha-Dharma. He was revered by all as the one most worthy of offerings.

4. In supporting the correct Dharma he attracted both old and young. In all of his business dealings, although he made worldly profits he never took joy in them. In wandering the crossroads, he dispensed benefit to sentient beings. In entering into government administration, he safeguarded everyone. In entering into the lecture halls, he led people by means of the Mahayana. In entering the schools, he inspired the children. In entering the brothels, he revealed the transgressions [that arise from] desire. In entering the wine shops, he was able to maintain (lit.,

"establish") his [good] intention.

5. When he was with the elders, as the most honored of the eminent he explained the excellent Dharma for them. When he was among retired scholars as the most honored of the retired scholars he eradicated their attachments. When he was among kṣatriyas, as the most honored among kṣatriyas he taught them forbearance. When he was among brahmans, as the most honored among brahmans he eliminated their arrogance. When he was among the ministers, as the most honored among ministers he taught them the correct Dharma. When he was among princes, as the most honored among princes he instructed them with loyalty and filiality.

When he was among palace officials, as the most honored among palace officials he converted the palace women.

6. When he was among the common people, as the most honored among the common people he had them generate the power of blessings. When he was among Brahmā gods, as the most honored of the Brahmā gods he taught with superior wisdom.

When he was among Indras, as the most honored among Indras he manifested impermanence. When he was among world-protector [gods], as the most honored among world-protectors he protected sentient beings.

The Elder Vimalakīrti used immeasurable skillful means such as these to benefit sentient beings.

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7. Using skillful means he manifested becoming ill himself. Because he was ill, the king, ministers, elders, retired scholars, brahmans, the princes and the other palace retainers, and innumerable thousands of people all came to inquire about his illness.

8. To those who came, Vimalakīrti used the occasion of his illness to make extensive explanations of the Dharma.

"Sirs, the body is impermanent, without strength, without power, without solidity. Given the way it rapidly disintegrates, it cannot be trusted (i.e., relied upon). Alternately suffering and vexatious, it accumulates a host of illnesses. Sirs, the wise do not rely on such a body.

9.

"This body is like a bit of foam that cannot be grasped. This body is like bubbles that do not last very long. This body is like a mirage, generated from thirst. This body is like a banana tree, with nothing solid within. This body is like a phantasm arising from confused [views]. This body is like a dream, an illusory view. This body is like a shadow, manifested through karmic conditions. This body is like an echo, dependent on causes and conditions. This body is like a cloud, which changes and disappears in an instant. This body is like lightning, unstable from one moment to another. 10.

"This body is without master, like the earth. This body is without self, like fire. This body is without lifespan, like the wind. This body is without person, like water.

11.

"This body is insubstantial, being housed in the four elements. This body is empty, transcending self and the qualities of self. This body is ignorant, like plants and rocks. This body is inactive, being turned by the power of the wind. This body is impure, replete with defilements. This body is untrustworthy, since even though one washes, clothes, and feeds it it will necessarily disintegrate. This body is a disaster, vexed by a hundred and one illnesses. This body is like a well on a hill, pressed by age. This body is unreliable, dying in spite of being needed. This body is like a poisonous snake, a vengeful bandit, an empty aggregation. It is the composite of the skandhas, sensory realms, and sensory capacities.

"Sirs, this [body] being so calamitous and repugnant, you should wish for the body of the Buddha. Why?

12.

"The body of the Buddha is the body of the Dharma. It is generated through immeasurable wisdom and merit. It is generated through morality, 539c

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meditation, wisdom, emancipation, and the knowledge and vision of emancipation. It is generated through sympathy, compassion, joy, and equanimity (i.e., the four unlimiteds). It is generated through the perfections of charity, morality, forbearance and adaptability, energetic exertion, meditation, emancipation, samādhi,and learned wisdom. It is generated from skillful means; it has been generated from the six penetrations; it is generated from the three illuminations; it is generated from the thirty-seven factors of enlightenment; it has been generated from concentration and contemplation; it is generated from the ten powers, the four fearlessnesses, and the eighteen exclusive attributes; it is generated from the eradication of all the dharmas that are not good and accumulation of all the good dharmas; it is generated from the truth; it is generated from the absence of negligence.

"The Tathāgata's body is generated from immeasurable pure dharmas such as these. Sirs, if you wish to attain the body of the Buddha and eradicate all the illnesses of sentient beings, you should generate the intention to achieve anuttarā samyaksaṃbodhi!"

13. Thus did the Elder Vimalakīrti explain the Dharma for those who inquired about his illness, causing innumerable thousands of people to all generate the intention to achieve anuttarā samyaksaṃbodhi. 84

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Disciples

1. At that time the Elder Vimalakīrti thought to himself, "I am lying sick in

bed. How can the World-honored One, He of Great Sympathy, not take pity on me?"

2. Knowing what [Vimalakīrti] was thinking, the Buddha immediately told Śāriputra,

"Go visit Vimalakīrti and inquire about his illness. "

Śāriputra addressed the Buddha, "World-honored One, I dare not accept your instruction to go inquire about his illness. Why? I remember once in the past, when I was sitting in repose beneath a tree. At the time Vimalakīrti came and said to me,

3.

"'O Śāriputra, you need not take this sitting [in meditation] to be sitting in repose. Sitting in repose is to not manifest body and mind in the triple world—this is sitting in repose. To generate the concentration of extinction while manifesting the deportments—this is sitting in repose. Not to relinquish the Dharma of enlightenment and yet manifest the affairs of [ordinary] sentient beings—this is sitting in repose. To have the mind neither abide internally nor locate itself externally—this is sitting in repose. To be unmoved by the [sixty-two mistaken] views yet cultivate the thirty-seven factors of enlightenment—this is sitting in repose. Not to eradicate the afflictions yet enter into nirvana—this is sitting in repose. "'Those who are able to sit in this fashion [will receive] the Buddha's seal of approval.

'

4.

"At the time, World-honored One, I simply listened to this explanation in silence and was unable to respond. Therefore, I cannot accept your instruction to go inquire about his illness. "

5. The Buddha told Mahāmaudgalyāyana, "You go inquire about

Vimalakīrti's illness.

"

Maudgalyāyana addressed the Buddha, "World-honored One, I dare not accept your instruction to go inquire about his illness. Why? I remember 85

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540a

once in the past, I had entered the great city of Vaiśālī and was explaining the Dharma to the retired scholars of a certain neighborhood. At the time Vimalakīrti came and said to me,

6.

"'O Mahāmaudgalyāyana, when you explain the Dharma to whiterobed retired scholars, you should not explain it as you are now doing. In explaining the Dharma, you should explain according to the Dharma. "'The Dharma is without sentient beings because it transcends the defilements of sentient beings; the Dharma is without self because it transcends the defilements of self; the Dharma is without lifespan because it transcends birth and death (samsara); and the Dharma is without person because it eradicates the threshold between previous and subsequent [moments]. "'The Dharma is permanently serene because it extinguishes the characteristics; the Dharma transcends characteristics because it is without conditions; the Dharma is without names because it eradicates words; the Dharma is without explanation because it transcends discursive thought and reasoning; the Dharma is without the characteristics of form because it is like space; the Dharma is without hypotheses because it is ultimately empty; the Dharma is without the sense of personal possession because it transcends personal possession; the Dharma is without discrimination because it transcends the consciousnesses; and the Dharma is incomparable because there is nothing to match it; the Dharma is divorced from causation because it is not located in conditionality.

"'The Dharma is identical to Dharma-nature because it inheres in the dharmas; the Dharma accords with suchness because it is without anything that accords with it; the Dharma abides in the actual because it is unmoved by the extremes; the Dharma is motionless because it is not dependent on the six types of sensory data; and the Dharma is without past and future because it is constantly nonabiding.

"'The Dharma concurs with emptiness, accords with the absence of characteristics, and responds to inactivity. The Dharma transcends good and ugly, the Dharma is without gain and loss, the Dharma is without generation and extinction, and the Dharma is without refuge. The Dharma surpasses eye, ear, nose, tongue, body, and mind. The Dharma is without high and low, the Dharma abides constantly without moving, and the Dharma transcends all practices of contemplation.

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7.

"'O Mahāmaudgalyāyana, with characteristics such as these, how can the Dharma be explained? Explaining the Dharma should be without explaining and without indicating. Listening to the Dharma should be without listening and without attaining.

"'It is like a magician explaining the Dharma to conjured people. 8.

"'One should have such a mindset in explaining the Dharma; one should comprehend that the faculties of sentient beings [include both] sharp and dull. You would do well to be without hindrance in your knowledge and vision. Use the mind of great compassion and praise the Mahayana. Remember to recompense the kindness of the Buddha and do not cut off the Three Jewels. Thus should you explain the Dharma. '

9.

"When Vimalakīrti explained this Dharma, eight hundred retired scholars generated the intention to achieve anuttarā sam yak saṃbodhi.I lack this eloquence. Therefore I cannot accept [your instruction] to go inquire about his illness.

"

10. The Buddha told Mahākāśyapa, "You go inquire about Vimalakīrti's illness.

"

Kāśyapa addressed the Buddha,

"World-honored One, I dare not accept your instruction to go inquire about his illness. Why? I remember once in the past, when I was begging in a poor neighborhood, Vimalakīrti came and said to me,

11.

"'O Mahākāśyapa, you have the mind of sympathy and com passion but are unable [to apply it] universally. You have abandoned the wealthy to beg from the poor.

"'Kāśyapa, while abiding in the Dharma of universal sameness, you should proceed in sequence in your begging. "'It is because of not eating that you should practice begging. "'It is because of the destruction of one's physical integrity that you should take that lump of food. It is because of not receiving that you should receive that food.

"'You should enter a village with the idea that it is an empty aggregation. 12.

"'The forms you see are equivalent to [what] the blind [see]; the sounds you hear are equivalent to echoes; the fragrances you smell are equivalent to the wind; the flavors you eat should not be discriminated; your tactile sensations are like the realizations of wisdom; and you should understand that 87

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the dharmas are like phantasms. That which is without self-nature and without other-nature originally was not burning and will not become extinguished now. 13.

"'Kāśyapa, if you are able to enter the eight emancipations without renouncing the eight perversions, using the characteristic of perversion to enter into the correct Dharma, and using a single meal to give to all, making offerings to the buddhas and the assembly of worthies and sages—only then should you eat.

"'To eat in this fashion is neither to have the afflictions nor to transcend the afflictions, it is neither to enter into concentration nor to arise from concentration, it is neither to abide in the world nor to abide in nirvana. "'Where there is charity, there are neither great nor small blessings, neither benefit nor harm. This is the correct entry into the path of buddhahood, without relying on the śrāvaka[vehicle].

"'Kāśyapa, if you can eat according to this [understanding] then you will not render void the charity of those who feed you. '

14.

"At the time, World-honored One, the explanation I heard was unprecedented to me, and I immediately generated a profound sense of reverence for all bodhisattvas. I also thought, 'This householder's eloquence

and wisdom being as they are, how could anyone who hears him not generate the intention to achieve anuttarā samyaksaṃbodhi? From now on I will never exhort anyone to undertake the practices of śrāvaka or pratyekabuddha. '

Therefore I cannot accept [your instruction] to go inquire about his illness. "

15. The Buddha told Subhūti,

"You go inquire about Vimala kīrti's ill-"

ness.

Subhūti addressed the Buddha,

"World-honored One, I dare not accept

your instruction to go inquire about his illness. Why? I remember once in the past, I entered into his home to beg. At the time Vimalakīrti filled my bowl full of food and said to me,

16.

"'O Subhūti, if you are able to be universally same about eating, then the dharmas are also universally same; if the dharmas are universally same, you should also be universally same about eating. If you can practice begging like this, you may accept the food.

"'If, Subhūti, you refrain from eradicating licentiousness, anger, and stupidity, yet are not equipped with them; if you do not destroy the body, yet 88

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accord with the single characteristic; if you do not extinguish stupidity and affection, yet generate wisdom and emancipation; if you use the characteristics of the five transgressions to attain emancipation, without either emancipation or bondage; if you do not perceive the four noble truths, yet do not fail to perceive the truths; neither attaining the results [of becoming a stream-enterer (srotāpanna), and so on,] nor not attaining the results; neither being an ordinary [unenlightened] person nor transcending the state (lit., "dharma

")

of ordinary person; neither being a sage nor not being a sage; accomplishing all the dharmas yet transcending the characteristics of the dharmas—then you can accept this food.

17.

"'Subhūti, you should only accept this food if you can neither see the Buddha nor hear the Dharma, nor the six teachers of heterodox paths— Pūraṇa Kāśyapa, Maskarin Gośālīputra, Saṃ jayin Vairaṭīputra, Ajita Keśa kam bala, Kakuda Kātyāyana, and Nirgrantha Jñātiputra, who were your teachers, following whom you left home, [so that] at the defeat of those teachers you were also defeated—then you can accept this food. 18.

"'If, Subhūti, you can enter into the heterodox views and not reach the other shore; abide in the eight difficulties and not attain the absence of difficulty; identify with the afflictions and transcend the pure dharmas; attain the samādhiof noncontention; if all sentient beings generate this concentration; if the donors do not name you their field of blessings; if those making offerings to you fall into the three evil destinations; if you join hands with the host of Māras and make them your co-workers; if you do not differentiate yourself from the host of Māras and the sensory troubles; if you bear resentment toward all sentient beings; if you revile the Buddha, denigrate the Dharma, and do not enter the Sangha; and if you never attain extinction—if you are like this then you can accept the food.

'

19.

"When I heard these words, World-honored One, I was bewildered and did not understand what he had said. I did not know how to answer, so I put down the bowl and tried to leave his house. Vimalakīrti then said, "'O Subhūti, do not be afraid to take your bowl. What is the meaning of this? If a [phantasmagorical] person whom the Tathāgata has created through the transformation [of conjury] is criticized for this, should he be afraid?' I said,

'No.

' Vimalakīrti said,

'All the dharmas have the characteristic

of being like phantasmagorical transformations. You should not have any 89

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fear now. Why? All verbal explanations do not transcend this characteristic. The wise are not attached to letters, and therefore they have no fear. Why? The nature of letters transcends [their characteristics]; there are no letters. This is emancipation, and the characteristic of emancipation is the dharmas. '

20.

"When Vimalakīrti explained this Dharma, two hundred gods attained purification of their Dharma eyes. Therefore I cannot accept [your instruction] to go inquire about his illness.

"

21. The Buddha told Pūrṇamaitrāyaṇīputra,

"You go inquire about

Vimalakīrti's illness.

"

Pūrṇa addressed the Buddha,

"World-honored One, I dare not accept

your instruction to go inquire about his illness. Why? I remember once in the past, when I was beneath a tree in the forest explaining the Dharma to novice bhikṣus. At the time Vimala kīrti came and said to me, 22.

"'O Pūrṇa, you should only explain the Dharma after first entering into concentration and contemplating the minds of these people—do not put defiled food in a jeweled vessel. You should understand what these bhikṣus are thinking—do not put lapis lazuli together with crystal. "'You are unable to understand the fundamental sources of sentient beings—do not inspire them with the Hinayana Dharma. Other and self are without flaw, so do not harm them. If someone wants to travel the great path (i.e., practice the Maha yana), do not show them a small pathway. The ocean cannot be contained within the hoofprint of an ox; the radiance of the sun cannot be equaled by that of a firefly.

"'Pūrṇa, these bhikṣus have long since generated the aspiration for the Mahayana but in the midst [of many rebirths] they have forgotten this intention.

"'Why would you teach them with the Hinayana Dharma? When I consider the Hinayana, its wisdom is as minute as a blind man's, [and with it you are] unable to discriminate the sharp and dull faculties of all sentient beings.

'

23.

"Then Vimalakīrti entered into samādhiand made the bhikṣus aware of their previous lives. They had planted virtuous roots under five hundred buddhas and had rededicated them to their [eventual achievement of] anuttarā samyaksaṃbodhi.[Learning this], they immediately experienced a suddenly expansive reacquisition of that original inspiration. At this the bhikṣus bowed 90

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their heads in reverence to Vimalakīrti's feet. Then Vimalakīrti explained the Dharma for them, and they never again retrogressed from [their progress to] anuttarā samyaksaṃbodhi.

24.

"I thought,

' Śrāvakas do not consider the faculties of people and therefore should not explain the Dharma. '

"Therefore, I cannot accept [your instruction] to go inquire about his illness.

"

25. The Buddha told Mahākātyāyana, "You go inquire about Vimalakīrti's illness.

"

Kātyāyana addressed the Buddha, "World-honored One, I dare not accept your instruction to go inquire about his illness. Why? I remember once in the past, when the Buddha briefly explained the essentials of the Dharma to some bhikṣus, and immediately afterward I expanded upon your meaning, discussing the meanings of impermanence, suffering, emptiness, no-self, and extinction. At the time Vimalakīrti came and said to me, 26.

"'O Kātyāyana, do not explain the Dharma of the true characteristic using the mental processes of generation and extinction (i.e., samsara). (i) "'Kātyāyana, the dharmas are ultimately neither generated nor extinguished: this is the meaning of impermanence. (ii) "'The five skandhas are empty throughout, with no arising: this is the meaning of suffering.

(iii) "'The dharmas ultimately do not exist: this is the meaning of emptiness.

(iv) "'There is no self in the self, yet no duality: this is the meaning of no-self.

(v) "'The dharmas were originally not burning and will not become extinguished now: this is the meaning of extinction. '

27.

"When [Vimalakīrti] explained this Dharma, the bhikṣus' minds attained emancipation. Therefore, I cannot accept [your instruction] to go inquire about his illness. "

28. The Buddha told Aniruddha, "You go inquire about Vimalakīrti's illness.

"

Aniruddha addressed the Buddha, your instruction to go inquire about his illness. Why? "World-honored One, I dare not accept 91

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29.

"I remember once in the past I was walking quietly in a certain location. At the time a Brahmā king named Adorned Purity, in the company of ten thousand Brahmās generating pure radiance, proceeded to where I was. He bowed to my feet in reverence and asked me, 'How much, Aniruddha,

can you see with your divine eye?' "I answered,

'Sir, I see the trimegachiliocosm of Śākyamuni's buddha land as if I were looking at a mango in the palm of my hand. '

30.

"Then Vimalakīrti came and said to me, 'O Aniruddha, is the seeing

of the divine eye a constructed characteristic, or is it an unconstructed characteristic? If it is a constructed characteristic, then it is equivalent to the five supernormal powers of the heterodox paths. If it is an unconstructed characteristic then it is unconditioned and should be without seeing (i.e., "views").

'

World-honored One, at the time I remained silent. 31.

"Hearing his words, the Brahmās attained something unprecedented, immediately reverenced [Vimalakīrti], and asked him, 'Who in this world

has the true divine eye?' Vimalakīrti said, 'There is the Buddha, the Worldhonored One, who has attained the true divine eye. Always in samādhi,he sees all the buddha lands without any characteristic of duality. '

32.

"At this Adorned Purity Brahmā King and his attending five hundred Brahmā kings all generated the intention to achieve anuttarā samyaksaṃbodhi. They bowed to Vimalakīrti's feet, then instantly disappeared. Therefore, I cannot accept [your instruction] to go inquire about his illness. "

33. The Buddha told Upāli,

"You go inquire about Vimalakīrti's illness. "

Upāli addressed the Buddha,

"World-honored One, I dare not accept your instruction to go inquire about his illness. Why? "I remember once in the past, there were two bhikṣus who had violated the practice of the Vinaya but from their shame did not dare ask you about it. They came to ask me: 'O Upāli, we have violated the Vinaya and are sincerely ashamed, not daring to ask the Buddha about it. We want you to explain our doubts and the [need for] repentance, so that we may be relieved of the transgressions.

' I immediately explained [the matter] to them according to the Dharma.

34.

"At the time Vimalakīrti came and said to me, "'O Upāli, do not increase these two bhikṣus' transgressions. You should just remove [the transgressions] and not disturb their minds. Why? 92

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"'The nature of those transgressions does not reside within, it does not reside without, and it does not reside in the middle. "'As the Buddha has explained, when their minds are defiled, sentient beings are defiled. When their minds are purified, sentient beings are purified. The mind likewise does not reside within, does not reside without, and does not reside in the middle. Just so is the mind, and just so are transgression and defilement. The dharmas are also likewise, in not transcending suchness. "'Just so, Upāli, when one attains emancipation using the characteristics of the mind, is it (i.e., the mind) defiled or not?' I said, 'It is not.

'

"Vimalakīrti said,

'The characteristics of the minds of all sentient beings are likewise, in being without defilement. 35.

"'O Upāli, to have false concepts is defilement; to be without false concepts is purity.

"'Confusion is defilement, and the absence of confusion is purity. "'To grasp the self is defilement, and not to grasp the self is purity. "'Upāli, all the dharmas are generated and extinguished, without abiding. Like phantasms or lightning bolts, the dharmas do not depend on each other. They do not abide even for a single instant. The dharmas are all false views, like a dream, like a mirage, like the moon [reflected] in water, like an image in a mirror—[all] generated from false conceptualization. Those who understand this are called "upholders of the Vinaya. " Those who understand this

are said to "understand well.

"'

36.

"At this the two bhikṣus said,

'Such superior wisdom! Upāli cannot

match this! There could be no better explanation of upholding the Vinaya!' "I then answered,

'Excluding the Tathāgata, there has never been a śrāvaka or bodhisattva able to command the eloquence for such a felicitous explanation—such is the brilliance of his wisdom!' 37.

"At the time, the doubts and [need for] repentance of the two bhikṣus were eliminated. They generated the intention to achieve anuttarā samyaksaṃbodhi, speaking this vow: 'Let all sentient beings attain this [level of] eloquence!' Therefore, I cannot accept [your instruction] to go inquire about his illness.

"

38. The Buddha told Rāhula,

"You go inquire about Vimala kīrti's illness. "

Rāhula addressed the Buddha,

"World-honored One, I dare not accept your instruction to go inquire about his illness. Why? 93

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"I remember once in the past, the elders' sons of Vaiśālī came to where I was, bowed their heads to me in reverence, and asked, 'O Rāhula, you are

the son of the Buddha, who forsook the position of universal ruler (cakravartin) and left home for the path (i.e., enlightenment). What benefits are there to leaving home?'

"I then explained to them, according to the Dharma, the benefits of the merits of leaving home. At that point Vimalakīrti came and said to me, 39.

"'O Rāhula, you should not explain the benefits of the merits of leaving home. Why? To be without benefit and without merits—this is leaving home. One may explain that there are benefits and merits in the conditioned dharmas, but leaving home is an unconditioned dharma and there are no benefits and merits in unconditioned dharmas. "'Rāhula, to leave home is to be without that and this, and without intermediate. It is to transcend the sixty-two views and be located in nirvana. "'[Leaving home] is accepted by the wise and practiced by the sagely. It subjugates the host of Māras and [allows one to] transcend the five destinations, purify the five eyes, attain the five powers, and establish the five faculties. It is to be without vexation over "that, " to transcend the host of heterogeneous evils, and to demolish the heterodox paths. It is to transcend provisional names and emerge from the muck [of samsara]. It is to be without attachments, without any sense of personal possession. It is to be without experience, without turmoil. It is to harbor joy within and defend the intentions of others. It is to accord with meditation and transcend the host of transgressions. If one can be like this, then this is true leaving home. '

40.

"At this Vimalakīrti said to those elders' sons, 'You would do well

to leave home together in the correct Dharma. Why? It is difficult to encounter a time when a buddha is in the world. '

"The elders' sons said,

'O retired scholar, we have heard that the Buddha has said one may not leave home without first receiving permission from one's parents.

'

"Vimalakīrti said,

'So it is. You should immediately generate the intention to achieve anuttarā samyaksaṃbodhi, and this is to "leave home. " This is

sufficient.

'

41.

"Then thirty-two elders' sons all generated the intention to achieve 94

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anuttarā samyaksaṃbodhi.Therefore, I cannot accept [your instruction] to go inquire about his illness.

"

42. The Buddha told Ānanda,

"You go inquire about Vimala kīrti's ill-" ness.

Ānanda addressed the Buddha,

"World-honored One, I dare not accept

your instruction to go inquire about his illness. Why? I remember once in the past, the World-honored One had a slight illness requiring cow's milk [as medicine]. I took my bowl and proceeded to the gateway of a great brahman home. 43.

"While I was standing there Vimalakīrti came and said to me, 'O

Ānanda, why are you standing here with your bowl so early in the morning?' "I said,

'O retired scholar, the World-honored One has a slight illness requiring cow's milk, and so I have come here. '

"Vimalakīrti said,

'Stop, stop, Ānanda! Do not speak thus. The Tathāgata's body is the essence of vajra.[In it] the evils are already eradicated and the host of goods universally assembled. What illness could it have, what vexation could there be?

44.

"'Go silently, Ānanda—do not revile the Tathāgata, and do not let anyone else hear such coarse talk. Do not allow the gods of awesome power and virtue and the bodhisattvas who have come from pure lands in other directions to hear these words.

"'Ānanda, even a small degree of blessings (i.e., merit) allows the wheelturning sage king (cakravartin) to be without illness—how could the immeasurable blessings of the Tathāgata fail to exceed his in every regard?! "'Go, Ānanda—do not make us experience this shame. If brahmans in the heterodox paths hear this, they will think, "Who is this teacher, who is

unable to save himself from illness but would save others of their ills?" Sir, go in secret haste and do not let anyone hear this. 45.

"'You should understand, Ānanda, the bodies of the Tathāgatas are bodies of the Dharma, not bodies of longing. The Buddha is the Worldhonored One, who has transcended the triple world. The Buddha's body is without flaws, the flaws having been extinguished. The Buddha's body is unconditioned and does not fit the [conventional] analytic categories. A body such as this—how could it be ill, how could it be vexed?' 95

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The Vimalakīrti Sutra

46.

"At the time, World-honored One, I was really ashamed that I might have mistakenly heard what the Buddha had said in spite of being so close. "'I then heard a voice from space saying, 'Ānanda, it is as the retired

scholar has said. It is just that the Buddha has appeared in this evil age of the five corruptions and manifests this Dharma to emancipate sentient beings. Go, Ānanda. Take the milk without shame. '

47.

"World-honored One, the eloquence of Vimalakīrti's wisdom is like this. Therefore, I cannot accept [your instruction] to go inquire about his ill-" ness.

48. In similar fashion all of the Buddha's five hundred great disciples each explained their original encounters and related what Vimalakīrti had said, and each said he was unable to accept [the Buddha's instruction] to go inquire about [Vimalakīrti's] illness. 96

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Bodhisattvas

1. At this point the Buddha addressed Maitreya Bodhisattva, "You go inquire

about Vimalakīrti's illness.

"

Maitreya addressed the Buddha,

"World-honored One, I dare not accept

your instruction to go inquire about his illness. Why? I remember once in the past when I was explaining the practice of the stage of irreversibility for the heavenly king of the Tuṣita Heaven and his subordinates. At the time Vimalakīrti came and said to me,

2.

"'Maitreya, the World-honored One has bestowed on your noble person the prediction that you will achieve anuttarā samyak saṃbodhi in a single lifetime. What lifetime will you use to experience this prediction, past, future, or present? If a past life, then the past life is already extinguished. If a future life, then the future life has not arrived. If the present life, then the present life is nonabiding. It is as the Buddha has explained, "O bhikṣus, you are in

this immediate present born, aged, and extinguished. "

"'If you experience this prediction with birthlessness, then the birthless is the primary status [of Hinayanist enlightenment]. Yet within that primary status there is no receiving the prediction, and also no attainment of anuttarā samyaksaṃbodhi.

3.

"'How, Maitreya, did you receive the prediction of [buddhahood in] a single lifetime? Did you receive the prediction from the generation of suchness, or did you receive the prediction from the extinction of suchness? "'If you received the prediction by the generation of suchness, then [understand that] suchness is without generation. If you received the prediction by the extinction of suchness, then [understand that] suchness is without extinction.

"'All sentient beings are entirely suchlike, and all dharmas are also entirely suchlike. The assembly of sages and wise ones are also suchlike. 97

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Even you, Maitreya, are suchlike. If you received the prediction [of future buddhahood], all sentient beings should also receive it. Why? Suchness is nondual and nondifferentiated. If Maitreya attains anuttarā samyaksaṃbodhi, then all sentient beings should also all attain it. Why? All sentient beings are the characteristic of bodhi. If Maitreya attains extinction, then all sentient beings should also all [attain] extinction. Why? The buddhas understand that all sentient beings are ultimately extinguished, which is the characteristic of nirvana, and cannot again be extinguished.

"'Therefore, Maitreya, do not inspire the gods with this teaching. 4.

"'Truly, there is no one who generates the intention to achieve anuttarā samyaksaṃbodhi,and there is no one who retro gresses. Maitreya, you should have these gods forsake this discriminative view of bodhi.Why? "'Bodhicannot be attained with the body, and it cannot be attained with the mind.

"'Extinction is bodhi, because of the extinction of the characteristics. "'Non-contemplation is bodhi, because it transcends the conditions. "'Non-practice is bodhi,because it is without recollection. "'Eradication is bodhi,because of renouncing the views. Transcendence is bodhi,because of the transcendence of false concepts. "'Hindrances are bodhi,because of the hindrance of the vows. "'Non-entry is bodhi, because of the absence of lustful attachment. Accordance is bodhi,because of accordance with suchness. "'Abiding is bodhi,because of abiding [in the] Dharma-nature. "'Approach is bodhi,because of the approach to the reality-limit. "'Nonduality is bodhi,because of the transcendence of mind and dharmas. 542c

"'Universal sameness is bodhi,because of universal sameness with space. "'The unconditioned is bodhi, because of the absence of generation, abiding, and extinction.

"'Understanding is bodhi,because of the comprehension of the mental processes of sentient beings.

"'Non-assemblage is bodhi, because of the non-assemblage of the entrances (āyatanas, i.e., sensory capacities).

"'Non-aggregation is bodhi,because of the transcendence of the latent influences of the afflictions.

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"'The non-locative is bodhi,because of formlessness. "'Provisional names are bodhi,because names are empty. "'The [activities of the] conversion of suchness are bodhi,because of the nonexistence of grasping and forsaking. "'The non-turbulent is bodhi,because of permanent composure. "'Good serenity is bodhi,because of the purity of the natures. "'Non-grasping is bodhi, because of the transcendence of objectified mentation.

"'Nondifferentiation is bodhi,because of the universal sameness of the dharmas.

"'Non-comparison is bodhi, because of the impossibility of analogy. "'The subtle is bodhi, because of the difficulty of understanding the dharmas.

'

5.

"World-honored One, when Vimalakīrti explained this Dhar ma, two hundred gods achieved the forbearance of the non arising of dharmas. Therefore, I cannot accept [your instruction] to go inquire about his illness. "

6. The Buddha told Radiance Ornament Youth, "You go inquire about

Vimalakīrti's illness.

"

Radiance Ornament Youth addressed the Buddha, "World-honored One,

I dare not accept your instruction to go inquire about his illness. Why? I remember once in the past, when I was coming out of the great city of Vaiśālī just as Vimalakīrti was entering the city. I immediately bowed and asked, 'Retired scholar, from where are you coming?' "He answered me,

'I have come from the place of enlightenment. '

"I asked,

'Where is the place of enlightenment?' "He answered,

7.

"'Sincerity is the place of enlightenment, because of the absence of falsity. The generation of practice is the place of enlightenment, because it is able to discriminate things. Profound mind is the place of enlightenment, because of the increase in merit. The mind of bodhi(bodhicitta) is the place of enlightenment, because of the absence of error. 8.

"'Charity is the place of enlightenment, because of not seeking after retribution (i.e., reward). Morality is the place of enlightenment, because of the fulfillment of vows. Forbearance is the place of enlightenment, because of the absence of any mental hindrance regarding sentient beings. Exertion 99

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is the place of enlightenment, because of not retrogressing. Meditation is the place of enlightenment, because of the pliable disciplining of the mind. Wisdom is the place of enlightenment, because of the manifest perception of the dharmas.

9.

"'Sympathy is the place of enlightenment, because of the universal sameness of sentient beings. Compassion is the place of enlightenment, because of the forbearance of suffering. Joy is the place of enlightenment, because of taking pleasure in the Dharma. Equanimity is the place of enlightenment, because of the eradication of repugnance and affection. 10.

"'The numinous penetrations are the place of enlightenment, because of the achievement of the six penetrations (i.e., supernatural abilities). Emancipation is the place of enlightenment, because of the ability to forsake. Skillful means are the place of enlightenment, because of the salvation of sentient beings. The four means of attraction are the place of enlightenment, because of the attraction (i.e., conversion) of sentient beings. Erudition is the place of enlightenment, because of practice according to one's knowledge. Mental control is the place of enlightenment, because of the correct contemplation of the dharmas. The thirty-seven factors of enlightenment are the place of enlightenment, because of forsaking the conditioned dharmas. The truth is the place of enlightenment, because of not misleading the world. "'Conditioned generation is the place of enlightenment, because ignorance and so forth through old age and death, are all unexhausted. The afflictions are bodhi,because of understanding according to actuality. 11.

"'Sentient beings are the place of enlightenment, because of understanding no-self. "'All dharmas are the place of enlightenment, because of understanding the emptiness of the dharmas. Subjugation of the Māras is the place of enlightenment, because of not being swayed. The triple world is the place of enlightenment, because of the absence of destinations. The lion's roar is the place of enlightenment, because of the absence of fear. The [ten] powers, [four] fearlessnesses, and [eighteen] exclusive attributes are the place of enlightenment, because of the absence of transgressions. The three illuminations are the place of enlightenment, because of the absence of remaining hindrances. To understand all the dharmas in a single moment of thought is the place of enlightenment, because of the accomplishment of omniscience. 100

Chapter IV

12.

"'Thus, my good man, should the bodhisattva teach sentient beings according to the perfections. In all that is done, [down to every] lifting or placing of one's foot, you should understand that all these come from the place of enlightenment and abide in the Buddha-Dharma. '

13.

"When [Vimalakīrti] explained the Dharma five hundred gods and humans all generated the intention to achieve anuttarā samyaksaṃbodhi. Therefore, I cannot accept [your instruction] to go inquire about his illness. "

14. The Buddha told Maintains the World Bodhisattva, "You go inquire

about Vimalakīrti's illness. "

Maintains the World addressed the Buddha, "World-honored One, I dare

not accept your instruction to go inquire about his illness. Why? "I remember once in the past when I was residing in a meditation chamber, Māra the Evil One, attended by twelve thousand goddesses and in a manner like Indra with his drum, music, and song, proceeded to where I was. He and his subordinates bowed their heads to my feet, held their palms together reverentially, and stood to one side. "Thinking it was Indra, I said to him, 'Welcome, Kauśika! Although [you enjoy] blessings you should not be self-indulgent. You should contemplate the impermanence of the five desires and seek for the foundation of goodness, cultivating the perduring dharmas with regard to your body, life, and wealth.

'

"He then said to me,

'O good sir, [please] receive these twelve thousand goddesses to clean and wash [for you]. '

"I said,

'Kauśika, as a śramaṇa and son of Śākya I have no need for improper things such as this. This would not be appropriate for me. '

15.

"Before I had even finished saying this Vimalakīrti came and said to me,

'This is not Indra. This is Māra, who has come only to ridicule you. '

"He then said to Māra,

'You can give these women to me. If it were I, I would accept them.

'

"Māra then thought in shock, 'Vimalakīrti should not be troubling me!' He wanted to become invisible and leave but he could not disappear. Even using all his numinous power he was not able to leave. "He then heard a voice from space, saying, 'Evil One, if you give him

the women you will be able to go. '

"Because of his fear, and with eyes casting nervously about, [Māra] gave Vimalakīrti the women.

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16.

"Then Vimalakīrti said to the women,

'Māra has given you to me.

You should now all generate the intention to achieve anuttarā samyaksaṃbodhi. '

"He then explained the Dharma to them in various ways and caused them to generate the intention for enlightenment. "He then said,

'Now that you have generated the intention for enlightenment, you may amuse yourselves in the joy of the Dharma, never again taking pleasure in the five desires.

'

"The goddesses asked,

'What is the joy of the Dharma?'

"He answered,

'Joy is to always trust the Buddha. Joy is to desire to hear the Dharma. Joy is to make offerings to the assembly. Joy is to transcend the five desires. Joy is to contemplate the five skandhas as vengeful bandits. Joy is to contemplate the four elements as poisonous snakes. Joy is to contemplate the interior sensory capacities as being like empty aggregations. Joy is to maintain one's intention for enlightenment in all situations. Joy is to benefit sentient beings. Joy is to revere teachers. Joy is the extensive practice of charity. Joy is the firm maintenance of the precepts. Joy is forbearance and pliability. Joy is the vigorous accumulation of good roots. Joy is the lack of disturbance in meditation. Joy is to transcend the defilements in wisdom. Joy is to disseminate bodhicitta. Joy is the subjugation of the host of Māras. Joy is the eradication of the afflictions. Joy is purification of the countries of the buddhas. Joy is the accomplishment of the [thirty-two primary] characteristics and [eighty subsidiary] marks, based on the cultivation of the merits. Joy is ornamentation of the place of enlightenment. Joy is to hear the profound Dharma without fear. Joy is the three emancipations and not to take the pleasure [of ultimate enlightenment] at an inappropriate time. Joy is to associate with fellow trainees. Joy is for one's mind to be without hindrance in the midst of those [who are] not one's fellow trainees. Joy is to defend against evil friends. Joy is to associate closely with good friends. Joy is to be happy and pure in mind. Joy is to cultivate the immeasurable factors of enlightenment.

"'These are the bodhisattva's joy in the Dharma. '

17.

"At this Māra the Evil One announced to the women, 'I want to

return with you to the heavenly palace. '

"The women said,

'You already gave us to this retired scholar. We are 102

Chapter IV

extremely joyful in the joy of the Dharma, and will never again take pleasure in the five desires.

'

"Māra said,

'If the retired scholar is able to forsake these women, and everything that exists is given to him, then he is a bodhisattva. '

"Vimalakīrti said,

'I have already forsaken them. You may take them away, but you must make all sentient beings attain ful fill ment of their vows in the Dharma.

'

"At this the women asked Vimalakīrti, 'How should we reside in Māra's

palace?'

18.

"Vimalakīrti said,

'Sisters, there is a Dharma called "inexhaustible lamp.

" You should study it. The inexhaustible lamp is like a lamp that ignites a hundred thousand lamps, illuminating all darkness with an illumination that is never exhausted. Thus, sisters, if a single bodhisattva guides a hundred thousand sentient beings, causing them to generate the intention to achieve anuttarā samyaksaṃbodhi,that bodhisattva's intention to achieve enlightenment will also never be extinguished. "'With each teaching of the Dharma all the good dharmas are naturally increased. This is what is called the "inexhaustible lamp. " Although you reside

in Māra's palace, with this inexhaustible lamp you can cause innumerable gods and goddesses to generate the intention to achieve anuttarā samyaksaṃbodhi. Thereby you will repay the Buddha's kindness and also greatly benefit all sentient beings. '

19.

"At that time the goddesses bowed their heads to Vimala kīrti's feet in worship and suddenly disappeared to return to Māra's palace. "World-honored One, Vimalakīrti's autonomy, numinous power, wisdom, and eloquence are like this. Therefore, I cannot accept [your instruction] to go inquire about his illness.

"

20. The Buddha told the elder's son Good Virtue, "You go inquire about

Vimalakīrti's illness.

"

Good Virtue addressed the Buddha,

"World-honored One, I dare not

accept your instruction to go inquire about his illness. Why? "I remember once in the past when I was holding a great charity assembly in my father's house. We made offerings to all the śramaṇas, brahmans, those of the heterodox paths, the poor, low-class, orphans, and beggars. It lasted fully seven days. At the time Vimala kīrti came into the assembly and said to 103

543c

The Vimalakīrti Sutra

me,

'Elder's son, you should not hold a great charity assembly like this. You should have an assembly of the charity of the Dharma. What use is a charity assembly of material wealth?'

"I said,

'Retired scholar, what is an assembly of the charity of Dharma?' "He answered,

21.

"'An assembly of the charity of the Dharma is to make offerings to all sentient beings simultaneously, without before and after. This is called an assembly of the charity of the Dharma.

"'If you ask how I say this, I say that one uses bodhito generate sympathy. One generates great compassion in order to save sentient beings. One generates joy by maintaining the correct Dharma. One practices equanimity by mastering wisdom.

22.

"'One generates dāna-pāramitā(the perfection of charity) by mastering desire. One generates śīla-pāramitā (the perfection of morality) by attracting those who transgress the precepts. One generates kṣanti-pāramitā (the perfection of forbearance) by the Dharma of no-self. One generates vīrya-pāramitā(the perfection of exertion) by transcending the characteristics of body and mind. One generates dhyāna-pāramitā(the perfection of meditation) with the characteristic of bodhi.One generates prajñā-pāramitā(the perfection of wisdom) with omniscience.

23.

"'One teaches sentient beings and generates emptiness. Without forsaking the conditioned dharmas, one generates that which is without characteristics. One manifests the experience of [re]birth and generates the uncreated. 24.

"'One defends the correct Dharma and generates the power of skillful means. One generates the four means of attraction by saving sentient beings. One generates the elimination of conceit by reverencing all. One generates the three perduring dharmas with regard to body, life, and wealth. One generates contemplation of the dharmas within the six mindfulnesses. One generates sincerity with regard to the six types of considerate esteem. One generates pure livelihood with correct practice of the good dharmas. One becomes close to the wise and sagely with purification of the mind in joy. One generates a disciplined mind by not having aversion for bad people. One generates the profound mind with the dharmaof leaving home. One generates erudition by practicing according to the explanation. One generates the locus of empty repose with the dharmaof noncontention. In approaching buddha wisdom 104

Chapter IV

one generates sitting in repose. In releasing the bonds of sentient beings one generates the stages of cultivation.

25.

"'By becoming replete in the [thirty-two primary] characteristics and [eighty subsidiary] marks and by purifying a buddha land one generates meritorious karma. Understanding the thoughts of all sentient beings and how one should explain the Dharma to them, one generates the karma of wisdom. Understanding all the dharmas, one neither grasps nor forsakes. Entering the gate of the single characteristic, one generates the karma of sagacity. Eradicating all the afflictions, all the hindrances, and all the nongood dharmas, one generates all good karma. 26.

"'By attaining omniscience and all the good dharmas, one universally generates the dharmas that assist one's buddhahood. Thus, good man, is the assembly of the charity of the Dharma. If a bodhisattva resides in this assembly of the charity of the Dharma he will be a great donor. He will also be a field of blessings for the entire world.

'

"World-honored One, when Vimalakīrti explained this Dharma, two hundred people in the congregation of brahmans all generated the intention to achieve anuttarā samyaksaṃbodhi.

27.

"At the time my own mind attained a purity which I exclaimed to be unprecedented, and I bowed my head to Vimala kīrti's feet in worship. Unfastening my necklace, a hundred thousand [coins] in value, I gave it to him but he did not accept it. I said,

'Please, retired scholar, you must accept

this and give it to whomever you please.

' Vimalakīrti then accepted the necklace and divided it into two parts. Taking one part, he gave it to the lowliest beggars in the assembly. Taking the other part, he offered it to the Tathāgata Difficult to Overcome. The entire assembly saw the Radiant Illumination country and Difficult to Overcome Tathāgata. They also saw the necklace on that Buddha change into a four-pillared jewel-laden platform, with mutually noninterfering ornamentation on the four sides.

28.

"Having manifested these numinous transformations, Vimala kīrti then said,

'If a donor with an attitude of universal sameness gives to the lowliest beggars, this is to be like the characteristic of the Tathāgata's field of blessings, with no distinction, and to be equivalent to great compassion without seeking any reward. This is called "to be replete in the charity of the Dharma.

"'

105

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Fascicle II

The Vimalakīrti Sutra 29.

"The lowliest beggars in the city witnessed this numinous power and heard his explanation, and they all generated the intention to achieve anuttarā samyaksaṃbodhi. "Therefore, I cannot accept [your instruction] to go inquire about his illness.

"

30. In similar fashion all of the bodhisattvas explained their original encounters and related what Vimalakīrti had said, and each said he was unable to accept [the Buddha's instruction] to go inquire about his illness. End of Fascicle One 106

Fascicle Two

Chapter V

Mañjuśrī's Condolence Visit 1. At this point the Buddha addressed Mañjuśrī, "You go inquire about

Vimalakīrti's illness.

"

Mañjuśrī addressed the Buddha, "World-honored One, that superior one is difficult to respond to. "He has profoundly attained the true characteristic, and he is good at explaining the essentials of the Dharma. "His eloquence is unhampered, and his wisdom is unhindered. "He completely understands all the deportments of the bodhisattvas, and he has entered into all the secret storehouses of the buddhas. "He has subjugated the host of Māras, and disports himself in the numinous penetrations. He has already attained perfection in his wisdom and skillful means.

"Nevertheless, I will accept your sagely purport and proceed to inquire about his illness.

"

2. Thereupon the bodhisattvas, great disciples, Indras, Brahmās, and the four heavenly kings in the assembly all thought, "Now these two great bodhisattvas Mañjuśrī and Vimalakīrti will have a discussion. They will certainly explain a wondrous Dharma.

"

At the time eight thousand bodhisattvas, five hundred śrā vakas, and a hundred thousand gods all wanted to follow along. Mañjuśrī and the congregation of bodhisattvas and great disciples, with the gods reverentially surrounding them, then entered the great city of Vaiśālī.

107

544b

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The Vimalakīrti Sutra

3. At that time the Elder Vimalakīrti thought, "Now Mañjuśrī and a great

congregation is coming.

"

Then with his numinous power he emptied out his room, removing what was there as well as his servants. He left only a single couch, upon which he reclined in his illness.

4. Mañjuśrī entered the house, and he saw the room was empty, with [Vimalakīrti] lying alone on a single couch. Then Vimalakīrti said,

"Welcome, Mañjuśrī. You have come with the characteristic of not coming; you see with the characteristic of not seeing. "

Mañjuśrī said,

"So it is, retired scholar. If one has come, there is no more coming. If one has gone, there is no more going. Why? To come is to come from nowhere; to go is to proceed nowhere. That which can be seen is then invisible.

5.

"But enough of this matter. Retired scholar, can this illness be forborn? In its treatment is it diminished, so as not to increase? The World-honored One has made immeasurable courteous in quiries about you. 6.

"Retired scholar, what is the cause from which this illness arises? Has it been affecting you long? How will it be extinguished?" Vimalakīrti said,

"From stupidity there is affection, and hence the generation of my illness (or: the illness of self). Since all sentient beings are ill, therefore I am ill. If the illness of all sentient beings were extinguished, then my illness would be extinguished. Why? Bodhisattvas enter samsara on behalf of sentient beings. Because there is samsara, there is illness. If sentient beings were able to transcend illness, then bodhisattvas would not also be ill. 7.

"It is like an elder whose only son becomes ill, and the parents become ill as well. If the son recovers from the illness, the parents also recover. Bodhisattvas are like this. They have affection for sentient beings as if for their own children. When sentient beings are ill the bodhisattvas are ill also, and when sentient beings recover from their illness the bodhisattvas recover also. "

He also said,

"From what cause does this illness arise? The illness of bodhisattvas arises from great compassion. "

8. Mañjuśrī said,

"Retired scholar, why is this room empty, with no servants?"

Vimalakīrti said,

[Mañjuśrī] asked,

"The countries of the buddhas are also all empty. "

"With what was it emptied?"

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[Vimalakīrti] answered, [Mañjuśrī] asked further, [Vimalakīrti] answered, "

"It was emptied with emptiness. "

"How can emptiness use emptiness?" "It is empty through nondiscriminating emptiness. [Mañjuśrī] asked further, [Vimalakīrti] answered, [Mañjuśrī] asked further, [Vimalakīrti] answered, "Can emptiness be discriminated?" "Discrimination is also empty. "

"Where should emptiness be sought?" "It should be sought within the sixty-two [heterodox] views. "

[Mañjuśrī] asked further, [Vimalakīrti] answered, "Where should the sixty-two views be sought?" "They should be sought within the emancipation of the buddhas.

"

[Mañjuśrī] asked further, "Where should the emancipation of the buddhas be sought?"

[Vimalakīrti] answered, "It should be sought within the mental processes of all sentient beings. "Also, regarding your question about why there are no servants—all the host of Māras and [followers of] the heterodox paths are all my servants. Why? The host of Māras take pleasure in samsara, and the bodhisattvas do not forsake samsara. Those of the heterodox paths take pleasure in the views, and bodhisattvas are unmoved by the views. "

9. Mañjuśrī said,

"Retired scholar, what characteristics does your illness have?"

Vimalakīrti said,

"My illness is without form, invisible. "

[Mañjuśrī] asked further, "Is this an illness of body or of mind?" [Vimalakīrti] said, "It is not of the body, since the body transcends characteristics. Nor is it of the mind, since the mind is like a phantasm. "

[Mañjuśrī] asked further, "Of the four elements of earth, water, fire, and air, to which element does this illness belong?" [Vimalakīrti] answered, "This illness is not of the earth element, but neither does it transcend the earth element. The water, fire, and wind elements are likewise. However, the illnesses of sentient beings arise from the four elements, and because they are ill I am ill. "

10. At that time Mañjuśrī asked Vimalakīrti, "How should bodhisattvas comfort bodhisattvas who are ill?" 109

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The Vimalakīrti Sutra

Vimalakīrti said,

"Explain that the body is impermanent but do not teach that one should have aversion for one's body. Explain that the body suffers but do not teach that one should take pleasure in nirvana. Explain that the body is without self but teach that one should guide sentient beings [anyway]. Explain that the body is emptily serene but do not teach that it is ultimately extinguished.

"Explain that one should regret one's former transgressions but do not teach that they enter into the past. Comfort the illness of others with one's own illness. One should recognize the innumerable kalpas of suffering of one's past lives. One should be mindful of benefiting all sentient beings and remember one's cultivation of blessings, be mindful of one's pure livelihood without generating vexation but always generating exertion. Be the physician king, healing the host of illnesses. Thus should bodhisattvas comfort bodhisattvas who are ill, making them happy. "

11. Mañjuśrī said,

"Retired scholar, how should the bodhisattva who is ill control his mind?"

Vimalakīrti said,

"The bodhisattva who is ill should think as follows: "'This present illness of mine comes entirely from the false concepts, confusions, and afflictions of previous lives. There is no actual dharmathat experiences illness.

'

"Why? 'Body' is a provisional name for a conglomeration of the four elements, and the four elements have no master. "The body also has no self. Furthermore, the arising of this illness is entirely due to attachment to self. Therefore, one should not generate attachment regarding the self. You should understand that this is the foundation of illness and so eliminate the conception of 'self' and the conception of 'sentient being.

'

"You should give rise to the conception of dharmas, thinking as follows: 'It is only through the combination of a host of dharmas that this body is created. Its arising is only the arising of dharmas, and its extinction is only the extinction of dharmas.

' Also,

'these dharmas do not know themselves.

When they arise, they do not say "I have arisen. " When they are extinguished,

they do not say "I have become extinguished. "'

12.

"The bodhisattva who is ill should undertake the conception (or: visualization) of the extinguished dharmas. He should think as follows, 'This

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conception of the dharmas is also a confused [view]. Such a confused [view] is a great calamity, and I should transcend it.

' What should be transcended?

One should transcend the self and [the sense of] personal possession. What is it to transcend the self and [the sense of] personal possession? It is to transcend the two dharmas. What is it to transcend the two dharmas? It is to be mindful neither of interior nor exterior dharmas and to practice universal sameness. What is universal sameness? It is for self to be same and for nirvana to be same. Why? Both self and nirvana are empty. Why are they empty? They are merely names, and therefore empty. Thus these two dharmas are without defini tive nature. When one attains universal sameness there is no remaining illness. There is only the illness of emptiness, and the illness of emptiness is also empty.

13.

"Bodhisattvas who are ill should use nonexperience to experience the experiences. They acquire realization without becoming complete in the dharmas of buddhahood and without extinguishing experience. Given the suffering of their bodies, they think of sentient beings in the evil destinations and generate great compassion, [thinking] 'I have already controlled [my suffering] and I should also control [the suffering] of all sentient beings. '

14.

"Just eliminate the illness; do not eliminate dharmas. [Bodhi sattvas] teach [sentient beings] so that they eliminate the basis of their illness. "What is the basis of their illness? It is the presence of objectified mentation. It is through objectified mentation that the basis of illness is constituted.

"What is objectified mentation? It is the triple world. What is it to eliminate objectified mentation? It is done with nonattainment. "If there is no attainment, there is no objectified mentation. What is nonattainment? It is the transcendence of dualistic views. "What are dualistic views? They are the internalistic view and externalistic view. These are without attainment (i.e., not apprehensible). "Mañjuśrī, this is how bodhisattvas who are ill control their minds. This is how they eliminate old age, illness, death, and suffering. This is the bodhisattva's bodhi.If it were not like this, then my cultivation would be a foolish waste. It is like one who is victorious over his enemies being called a hero: this is the term for the bodhisattva who has simultaneously eliminated old age, illness, and death.

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15.

"Bodhisattvas who are ill should think as follows: 'If this illness of mine is neither real nor existent, then the illnesses of sentient beings are also neither real nor existent.

'

"When performing this contemplation, [such bodhisattvas] may generate an affectionate view of great compassion with regard to (i.e., sentimental compassion toward) sentient beings, but this should be forsaken. Why? "Bodhisattvas eliminate the vexations of sensory data and generate great compassion. If they have an affectionate view of compassion, they would thereby generate aversion toward samsara. If they are able to transcend this they will not have any [such] aversion, and no matter where they are subsequently reborn they will not be limited by any affectionate view. They will be born without bonds and be able to explain the Dharma to sentient beings and emancipate them from their bonds.

"It is as the Buddha has explained: 'It is impossible for someone with bonds to emancipate others from their bonds. It is only possible for someone without bonds to emancipate others from their bonds. ' Therefore, bodhisattvas

should not generate bonds.

16.

"What are bonds, and what is emancipation?

"A desirous attachment to the flavor of meditation is the bond of bodhisattvas; and birth through skillful means is the emancipation of bodhisattvas. "Further, to be without skillful means is to have one's wisdom in bondage, while to have skillful means is to have one's wisdom emancipated. "To be without wisdom is to have one's skillful means in bondage, while to have wisdom is to have one's skillful means eman cipated. 17.

"What is it to be without skillful means and one's wisdom in bondage? It is for bodhisattvas to use affection to ornament the buddha lands and accomplish [the salvation of] sentient beings, to control oneself within [the three emancipations of] emptiness, signlessness, and wishlessness. This is called being without skillful means and one's wisdom in bondage. "What is it to have skillful means with one's wisdom emancipated? It is not to use affection to ornament the buddha lands and accomplish [the liberation of] sentient beings, and to control oneself so as to be without aversion within [the three emancipations of] emptiness, signlessness, and wishlessness. This is called having skillful means with one's wisdom emancipated. "What is it to be without wisdom and have one's skillful means in bondage? It is for bodhisattvas to plant a host of virtuous roots while abiding 112

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in the afflictions of desire, anger, and false views. This is called being without wisdom with one's skillful means in bondage.

"What is it to have wisdom with one's skillful means emancipated? It is to transcend the afflictions of desire, anger, and false views and plant a host of virtuous roots, rededicating [the merit to one's achievement of] anuttarā samyaksaṃbodhi.This is called having wisdom with one's skillful means emancipated.

18.

"Mañjuśrī, bodhisattvas who are ill should contemplate the dharmas like this:

"Also, to contemplate the body as impermanent, suffering, empty, and no-self is called wisdom.

"Although the body is ill, it always exists in samsara. To benefit all without tiring—this is called skillful means. "Also, in contemplating the body, [one should realize] that the body does not transcend illness and illness does not transcend the body, and that this illness and this body are neither new nor old—this is called wisdom. For one's body to be ill but never die is called skillful means. 19.

"Mañjuśrī, thus should bodhisattvas who are ill control the mind. They should not abide within [the controlled mind], and they should also not abide in the uncontrolled mind. Why? To abide in the uncontrolled mind is the Dharma of fools. To abide in the controlled mind is the Dharma of śrāvakas. Therefore, bodhisattvas should not abide in either the controlled or uncontrolled mind. To transcend these two Dharmas is the practice of bodhisattvas. To be within samsara and not undertake polluted practices, to abide in nirvana and never become extinguished: this is the practice of bodhisattvas. 20. (i) "It is neither the practice of ordinary [unenlightened persons] nor the practice of the wise and sagely: this is the practice of bodhisattvas. (ii) "It is neither a defiled practice nor a pure practice: this is the practice of bodhisattvas.

(iii) "Although in the past one [performed] the practices of Māra, in the present one subjugates the host of Māras: this is the practice of bodhisattvas. (iv) "To seek omniscience but not to seek it at the improper time: this is the practice of bodhisattvas.

(v) "Although one contemplates the dharmas as nongenerated, not to enter the primary status [of buddhahood]: this is the practice of bodhisattvas. 113

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(vi) "Although one contemplates the twelve [factors of] conditioned generation, to enter the heterodox views: this is the practice of bodhisattvas. (vii) "Although one attracts all sentient beings, to be without the attachment of affection: this is the practice of bodhisattvas. (viii) "Although one takes pleasure in transcendence, not to rely on the elimination of body and mind: this is the practice of bodhisattvas. (ix) "Although one practices [throughout] the triple world, not to destroy the Dharma-nature: this is the practice of bodhisattvas. (x) "Although practicing [the emancipation of ] emptiness, to plant the host of virtuous roots: this is the practice of bodhisattvas. (xi) "Although practicing [the emancipation of] signlessness, to save sentient beings: this is the practice of bodhisattvas. (xii) "Although practicing [the emancipation of] wishlessness, to manifest the experience of a body: this is the practice of bodhisattvas. (xiii) "Although practicing nonactivation, to activate all good practices: this is the practice of bodhisattvas.

(xiv) "Although practicing the six pāramitās (perfections), to universally understand the minds and mental attributes of sentient beings: this is the practice of bodhisattvas.

(xv) "Although practicing the six penetrations, not to exhaust the flaws: this is the practice of bodhisattvas.

(xvi) "Although practicing the four unlimited states of mind, not to desire birth in the Brahmā world: this is the practice of bodhisattvas. (xvii) "Although practicing concentration, meditation, emancipation, and samādhi,not to be born [in a corresponding heaven] according to one's concentration: this is the practice of bodhisattvas. (xviii) "Although practicing the four foundations of mindfulness, never to transcend the body, sensation, mind, and dharmas: this is the practice of bodhisattvas.

(xix) "Although practicing the four right efforts, not to forsake exertion of body and mind: this is the practice of bodhisattvas. (xx) "Although practicing the four supernormal abilities, to attain autonomy in numinous penetration: this is the practice of bodhisattvas. (xxi) "Although practicing [in the context of] the five faculties, to discriminate the sharp and dull faculties of all sentient beings: this is the practice of bodhisattvas.

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(xxii) "Although practicing the five powers, to delight in seeking the ten powers of a buddha: this is the practice of bodhisattvas. (xxiii) "Although practicing the seven factors of enlightenment, to discriminate buddha wisdom: this is the practice of bodhisattvas. (xxiv) "Although practicing the eightfold noble path, to take pleasure in practicing the unlimited path[s] to buddhahood: this is the practice of bodhisattvas.

(xxv) "Although practicing concentration and contemplation, the auxiliary factors of the path, yet ultimately never to fall into extinction: this is the practice of bodhisattvas. (xxvi) "Although practicing [with an awareness of] the nongeneration and nonextinction of the dharmas, to ornament one's body with the [thirtytwo primary] characteristics and [eighty subsidiary] marks: this is the practice of bodhisattvas.

(xxvii) "Although manifesting the deportment of a śrāvakaor pratyekabuddha, not to forsake the Buddha-Dharma: this is the practice of bodhisattvas. (xxviii) "Although being in accord with the ultimate characteristic of the purity of the dharmas, to manifest one's body where needed: this is the practice of bodhisattvas.

(xxix) "Although contemplating the buddhas' countries as permanently serene like space, yet to manifest the various pure buddha lands: this is the practice of bodhisattvas.

(xxx) "Although attaining the enlightenment of buddhahood, turning the wheel of the Dharma, and entering nirvana, yet not to forsake the bodhisattva path: this is the practice of bodhisattvas. "

When [Vimalakīrti] explained [the Dharma] in these words, eight thousand gods within the great assembly led by Mañjuśrī all generated the intention to achieve anuttarā samyaksaṃbodhi.

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