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

Chapter 6: Inconceivable

Chapter VI

Inconceivable

1. At this point Śāriputra saw that there were no seats in the room. He thought, "Where will this congregation of bodhisattvas and great disciples sit?" The Elder Vimalakīrti knew what he was thinking and said to Śāri putra, "Which is it, sir—did you come for the Dharma or come seeking a seat?" Śāriputra said,

"I came for the Dharma, not for a seat.

"

2. Vimalakīrti said,

"O Śāriputra, those who seek the Dharma should

begrudge neither body nor life. How much more so a seat! "To seek the Dharma is not a seeking in the context of form, sensation, concept, processes, and consciousness, nor a seeking in the context of the realms (dhātus) and entrances (āyatanas).

"[To seek the Dharma] is not a seeking in the context of [the three realms of] desire, form, and formlessness.

3.

"O Śāriputra, in seeking the Dharma one should not be attached to the Buddha in seeking, nor be attached to the Dharma in seeking, nor be attached to the congregation [of the Sangha] in seeking. In seeking the Dharma, one should seek without recognizing suffering, one should seek without cutting off the accumulation [of suffering], one should seek without contriving the complete realization and cultivation of the path. Why? The Dharma is without contrived theories. If one says 'I will recognize suffering, cut off the accumulation [of suffering], and realize the extinction [of suffering] and cultivate the path, ' this would be a contrived theory and not to seek the Dharma. "O Śāriputra, the Dharma is named extinction: if one practices generation and extinction this is to seek generation and extinction, not to seek the Dharma. "The Dharma is named the undefiled: if the dharmas, up to and including nirvana, are defiled, then this is defiled attachment and not to seek the Dharma. "The Dharma is without any locus of its practice: if one practices in the Dharma, this is a locus of practice and not to seek the Dharma. 117

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"The Dharma is without grasping and forsaking: if one grasps and forsakes the Dharma, then this is grasping and forsaking and not to seek the Dharma.

4.

"The Dharma is without locus: if one is attached to locus, this is to be attached to locus and not to seek the Dharma.

"The Dharma is named 'without characteristics': if one's understanding accords with characteristics, this is to seek characteristics and not to seek the Dharma.

"One cannot abide in the Dharma: if one abides in the Dharma, this is to abide in the Dharma and not to seek the Dharma. "One cannot see, hear, sense, or know the Dharma: if one practices seeing, hearing, sensing, and knowing, this is seeing, hearing, sensing, and knowing and not to seek the Dharma.

5. The Dharma is named the unconditioned: if one practices [within] the conditioned, this is to seek the conditioned and not to seek the Dharma. "Therefore, Śāriputra, if one seeks the Dharma one should be without seeking regarding all the dharmas.

"

When he spoke these words, five hundred gods attained purity of the Dharma eye with regard to the dharmas.

6. At this time the Elder Vimalakīrti asked Mañjuśrī, "Sir, in your wanderings throughout the immeasurable ten million koṭis of incalculable numbers of [buddha] countries, which buddha land has lion seats made with the best and most wondrous qualities?"

Mañjuśrī said,

"Retired scholar, in the east, as many countries away as there are grains of sand in thirty-six Ganges Rivers, there is a world-system called Characteristic of Sumeru. Its buddha is called Sumeru Lamp King, who is manifest [in that world] at present. That buddha's body is eighty-four thousand yojanas tall. His lion seat is eighty-four thousand yojanas high and paramount in ornamentation.

"

7. At this the Elder Vimalakīrti manifested the power of numinous penetration, and immediately that Buddha dispatched thirty-two thousand lion seats, tall, wide, and pure in ornamentation, which arrived in Vimalakīrti's room. This was something the bodhisattvas, great disciples, Indras, Brahmās, and four heavenly kings had never seen before.

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The breadth of the room entirely accommodated the thirty-two thousand lion seats with no obstruction. Nor was there any deformation of the city of Vaiśālī, Jambudvīpa, or all the worlds of four continents. All appeared just as before.

8. At this time Vimalakīrti said to Mañjuśrī, "Take a lion seat and sit

there along with the bodhisattvas and superior ones. You should adjust [the size of] your body to match the image of the seat. "

Those bodhisattvas who had attained the numinous penetrations immediately transformed themselves to become forty-two thousand yojanas [tall] and sat on the lion seats. But none of the beginner bodhisattvas and great disciples were able to ascend [the seats]. At that time Vimalakīrti said to Śāriputra, "Take a lion seat.

"

Śāriputra said,

"Retired scholar, this seat is [so] huge I am unable to ascend it.

"

Vimalakīrti said,

"O Śāriputra, after you have worshiped Sumeru Lamp King Tathāgata you will be able to sit there. "

Then the beginner bodhisattvas and great disciples worshiped Sumeru Lamp King Tathāgata and were immediately able to sit on the lion seats. 9. Śāriputra said,

"Retired scholar, this is unprecedented! Such a small room has accommodated these huge seats, and there is no hindrance in the city of Vaiśālī, nor is there any distortion in the villages and towns of Jambudvīpa, nor in all the worlds of four continents, nor in the palaces of the gods, dragon kings, and demonic spirits. "

10. Vimalakīrti said,

"O Śāriputra, the buddhas and bodhisattvas have an emancipation called 'inconceivable. ' For a bodhisattva residing in this emancipation, the vastness of [Mount] Sumeru can be placed within a mustard seed without [either of them] increasing or decreasing in size. Sumeru, king of mountains, will remain in appearance as before, and the gods of the [heavens of the four heavenly kings and the Trayastriṃśa [Heaven] will not sense or know their own entry [into the mustard seed]. Only those one is trying to save will see Sumeru enter into the mustard seed. This is called abiding in the teaching of inconceivable emancipation. 11.

"Also, [a bodhisattva] may cause the waters of the four great oceans to enter into a single pore.

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"[The bodhisattva does so] without discomforting the fish, turtles, tortoises, crocodiles, and [other] aquatic life forms, and the fundamental characteristics of those great oceans [remain] as before. The dragons, demonic spirits, and asuras do not realize that they have entered [into the single pore]. At this, the sentient beings [just mentioned] are not discomforted. 12.

"Furthermore, Śāriputra, a bodhisattva residing in inconceivable emancipation who eradicates grasping of the great tri mega chiliocosm does so just like a potter grasping a wheel in his right palm: were he to throw it past world-systems as numerous as the grains of sand in the Ganges River, the sentient beings within [that great trimegachiliocosm] would be unaware of where they had gone. Also, when it returns to its original location, none of them would have any conception of having gone and returned, and the fundamental characteristics of this world-system would be as before. 13.

"Furthermore, Śāriputra, if there are sentient beings who can be saved through their desire for longevity, a bodhisattva will extend seven days into an entire kalpaand cause those sentient beings to consider it a kalpa.If there are sentient beings who can be saved through their desire for brevity of lifespan, a bodhisattva will compress an entire kalpainto seven days and cause those sentient beings to consider it [only] seven days. 14.

"Furthermore, Śāriputra, a bodhisattva who resides in inconceivable emancipation can assemble the ornaments of all the buddha lands in a single country to manifest them to sentient beings.

"Furthermore, a bodhisattva can take the sentient beings of a buddha land in the right palm and fly to all ten directions, showing them everything, without moving from the original location.

"Furthermore, Śāriputra, a bodhisattva can make visible in a single pore all the articles offered to the buddhas by [all] the sentient beings throughout the ten directions. Also, he can make visible all the suns, moons, and constellations of the countries of the ten directions. "Furthermore, Śāriputra, a bodhisattva can without physical harm inhale through the mouth all the winds of the worlds in the ten directions, and the trees outside [the bodhisattva] will not be damaged [by the winds]. 15.

"Also, during the kalpa-ending conflagration of the world-systems of the ten directions, he can take all the fires within his abdomen, and though the fires will be as before he will not be harmed.

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"Also, passing beyond buddha world-systems in the lower direction more numerous than the sands of the Ganges River, he can take a single buddha land and lift it up in the upper direction, passing beyond worldsystems more numerous than the sands of the Ganges River. Like holding a needle or a thorn, he is not inconvenienced [at all by doing so]. 16.

"Also, Śāriputra, a bodhisattva who resides in inconceivable emancipation is able to use the numinous penetrations to manifest the body of a buddha, or to manifest the body of a pratyekabuddha,or to manifest the body of a śrāvaka,or to manifest the body of an Indra, or to manifest the body of a Brahmā king, or to manifest the body of a world lord (i.e., heavenly king), or to manifest the body of a universal ruler.

17.

"Also, [a bodhisattva can take] all the sounds in the world-systems of the ten directions, high, medium, and low, and can change them into the sounds (i.e., voices) of the Buddha, playing the sounds of impermanence, suffering, emptiness, and no-self, with all the various Dharmas explained by the buddhas of the ten directions within those sounds, to be heard everywhere. 18.

" Śāriputra, I have now briefly explained the power of the bodhisattva's inconceivable emancipation. If I were to explain it extensively a kalpawould be exhausted without completing it!"

19. Then Mahākāśyapa, hearing the teaching of the bodhisattva's inconceivable emancipation, exclaimed that it was unprecedented and said to Śāriputra,

"It is as if someone displayed to a blind person all the colors and forms he cannot see. In the same fashion, when all the śrāvakas hear this teaching of the inconceivable emancipation, they are not able to comprehend it. When the wise hear it, who among them would not generate the intention to achieve anuttarā samyaksaṃbodhi?

"How is it that we have long cut off our capacity [for understanding]? With regard to this Mahayana we are like destroyed seeds. When all the śrāvakas hear this teaching of the inconceivable emancipation, they should all scream out a cry to shake the tri megachiliocosm. All the bodhisattvas should accept this Dharma with great joy.

"If there are bodhisattvas who devoutly understand this teaching of inconceivable emancipation, all the congregations of Māras will be unable to do anything to them.

" When Mahākāśyapa spoke these words, thirty-two thousand gods all generated the intention to achieve anuttarā samyaksaṃbodhi. 121

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Chapter 7: Viewing Sentient Beings

The Vimalakīrti Sutra

20. At that time Vimalakīrti said to Mahākāśyapa,

"Sir, the majority of

those acting as Māra kings in the incalculable asaṃ khyeyas of world-systems are bodhisattvas residing in the inconceivable emancipation. They manifest themselves as Māra kings through the power of skillful means, to teach sentient beings.

"Also, Kāśyapa, as to the immeasurable bodhisattvas of the ten directions, there may be people who beg them for a hand, foot, ear, nose, head, eye, marrow, brain matter, blood, flesh, skin, bone, village, town, wife and sons, slave, elephant, horse, vehicle, gold, silver, lapis lazuli, sapphire, agate, coral, emerald, pearl, conch shell, clothing, or food.

"Beggars such as these are usually bodhisattvas residing in the inconceivable emancipation, who use the power of skillful means to go test [the bodhisattvas] and make them resolute. Why? Bodhisattvas who reside in the inconceivable emancipation possess the power of awesome virtue and therefore manifest the practice of pressuring, showing sentient beings difficulties such as these. Ordinary people are inferior and lack energy, and they are unable to pressure bodhisattvas in this way. It is like the kick of a dragon or elephant, which is not something a donkey could withstand. "This is called the 'gate of wisdom and skillful means of bodhisattvas residing in the inconceivable emancipation.

'"

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Viewing Sentient Beings

1. At this point Mañjuśrī asked Vimalakīrti, "How should the bodhisattva view sentient beings?"

Vimalakīrti said,

(i) "As if he were a magician seeing a conjured person, so should a bodhisattva view sentient beings. (ii) "Like a wise person seeing the moon in water, (iii) like seeing the image of a face in a mirror, (iv) like a mirage when it is hot, (v) like the echo of a shout, (vi) like clouds in the sky, (vii) like water collecting into foam, (viii) like bubbles upon water, (ix) like the firmness of the banana tree, (x) like the prolonged abiding of lightning, (xi) like a fifth element, (xii) like a sixth skandha, (xiii) like a seventh sense, (xiv) like a thirteenth entrance (āyatana), (xv) like a nineteenth realm (dhātu)—so should a bodhisattva view sentient beings. (xvi) "Like form in the formless realm, (xvii) like a seedling emerging from burned grain, (xviii) like a stream-enterer's mistaken view of the body, (xix) like a non-returner's (anāgāmin) entrance into a womb, (xx) like an arhat's three poisons, (xxi) like a bodhisattva who has achieved forbearance breaking the prohibition against anger, 123

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(xxii) like a buddha's latent influences of the afflictions, (xxiii) like a blind man seeing forms, (xxiv) like the inhalation and exhalation of someone who has entered the concentration of extinction,

(xxv) like the tracks of birds in the sky, like the child of a barren woman, (xxvi) like a conjured person generating the afflictions, like waking up in a dream,

(xxvii) like one who has entered nirvana being reborn, like fire without smoke—so should a bodhisattva view sentient beings. "

2. Mañjuśrī said,

"If a bodhisattva views sentient beings in this fashion, how should he practice sympathy?"

Vimalakīrti said,

"The bodhisattva who views [sentient beings] in this fashion should think to himself,

'I should explain the Dharma for sentient beings in this fashion, and this will constitute true sympathy. "'I should practice the sympathy of extinction, because of the absence of anything generated;

"'[I should] practice the sympathy of no-heat, because of the absence of the afflictions;

"'[I should] practice the sympathy of sameness, because of the sameness of the three periods of time;

"'[I should] practice the sympathy of nondisputation, because of the absence of generation;

"'[I should] practice the sympathy of nonduality, because of the nonconjunction of interior and exterior; "'[I should] practice the sympathy of nondestruction, because of the ultimate exhaustion [of the characteristics of sympathy]; "'[I should] practice the sympathy of resoluteness, because of indestructibility; practice the sympathy of purity, because of the essential purity of the dharmas;

"'[I should] practice the sympathy of no extremes, because of its being like space; practice the sympathy of an arhat, because of the destruction of the "bandits" of the fetters;

"'[I should] practice the sympathy of a bodhisattva, because of the pacification of sentient beings; practice the sympathy of a Tathāgata, because of attainment of the characteristic of "thusness"; 124

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"'[I should] practice the sympathy of a buddha, because of the enlightenment of sentient beings; practice the sympathy of the naturally [accomplished sage], because of the imperceptibility of causes; "'[I should] practice the sympathy of bodhi,because of the sameness of the single taste;

"'[I should] practice the sympathy of inequivalence, because of the eradication of the affections; "'[I should] practice the sympathy of great compassion, because of guiding [sentient beings] by means of the Mahayana; "'[I should] practice the sympathy of nonrevulsion, because of the contemplation of emptiness and no-self; "'[I should] practice the sympathy of the charity of Dharma, because of the absence of regrets;

"'[I should] practice the sympathy of morality, because of converting the transgressors; practice the sympathy of forbearance, because of protecting others and self;

"'[I should] practice the sympathy of exertion, because of carrying the burden for sentient beings;

"'[I should] practice the sympathy of concentration, because of not experiencing the flavors [of desire]; "'[I should] practice the sympathy of wisdom, because of the absence of any time of non-understanding; "'[I should] practice the sympathy of skillful means, because of the manifestation of all [teaching methods]; "'[I should] practice the sympathy of non-hiding, because of the purity of sincerity;

"'[I should] practice the sympathy of the profound mind, because of the absence of heterogeneous practices; "'[I should] practice the sympathy of the non-crazed, because of not using false conventions;

"'[I should] practice the sympathy of peace and joy, because of causing [beings] to attain the joy of buddhahood—thus is the sympathy of the bodhisattva. '"

3. Mañjuśrī asked further,

"What is compassion?"

[Vimalakīrti] answered,

"The merits achieved by the bodhisattva are entirely shared with all sentient beings. "

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The Vimalakīrti Sutra [Question:] "What is joy?" Answer: "If there is benefit, then one rejoices without regret. "

[Question:] "What is forsaking?" Answer: "The blessings generated are without expectation. "

4. Mañjuśrī also asked, "For the bodhisattva who fears samsara, what should be his reliance?" Vimalakīrti said,

"A bodhisattva who fears samsara should rely on the power of the Tathāgata's merit. "

Mañjuśrī also asked, "The bodhisattva who wishes to rely on the power of the Tathāgata's merit—in what should he abide?" Answer: "The bodhisattva who wishes to rely on the power of the Tathāgata's merit should abide in saving all sentient beings. "

5. [Mañjuśrī] also asked, "If one wishes to save sentient beings, what should be eradicated?" Answer: "If one wishes to save sentient beings, the afflictions should be eradicated.

"

[Mañjuśrī] also asked, "If one wishes to eradicate the afflictions, what should one practice?" Answer: "One should practice correct mindfulness. "

[Mañjuśrī] also asked, "How does one practice correct mindfulness?" Answer: "One should practice nongeneration and nonextinction. "

[Mañjuśrī] also asked, "What dharmas are nongenerated and what dharmas are nonextinguished?" Answer: "The not-good are [to be] nongenerated, and the good dharmas are [to be] nonextinguished. "

[Mañjuśrī] also asked, "What is the fundamental basis of good and bad [dharmas]?"

Answer: "The body is their fundamental basis. "

[Mañjuśrī] also asked, "What is the fundamental basis of the body?" Answer: "Desire is its fundamental basis. "

[Mañjuśrī] also asked, "What is the fundamental basis of desire?" Answer: "False discrimination is its fundamental basis. "

6. [Mañjuśrī] also asked, "What is the fundamental basis of false discrimination?" Answer: "Confused conception is its fundamental basis. "

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[Mañjuśrī] also asked,

"What is the fundamental basis of confused conception?" Answer: "The nonabiding is its fundamental basis. "

[Mañjuśrī] also asked,

"What is the fundamental basis of nonabiding?" Answer: "Nonabiding is without any fundamental [basis]. Mañjuśrī, all dharmas are established on the fundamental [basis] of nonabiding. "

7. At the time, there was a goddess in Vimalakīrti's room who, upon seeing the great men listening to the Dharma being explained, made herself visible and scattered heavenly flowers over the bodhisattvas and great disciples. When the flowers reached the bodhisattvas they all immediately fell off, but when they reached the great disciples they adhered and did not fall off. Even using all their numinous powers, the disciples were unable to remove the flowers.

8. At that time, the goddess asked Śāriputra, "Why would you remove

the flowers?"

[Śāriputra] answered,

"These flowers are contrary to the Dharma, so I would remove them.

"

The goddess said,

"Do not say that these flowers are contrary to the Dharma! Why? These flowers are without discrimination. Sir, it is you who are generating discriminative thoughts. If one who has left home in the Buddha-Dharma has discrimination, this is contrary to the Dharma; if such a one is without discrimination, this is in accord with the Dharma. "Look at the bodhisattvas, to whom the flowers do not adhere—this is because they have eradicated all discriminative thoughts. "For example, when a person is afraid, non-human [beings] are able to control him. Thus, since the disciples fear samsara, then forms, sounds, smells, tastes, and tangibles control you. None of the five desires can affect those who have transcended fear.

"It is only because the latent influences [of your afflictions] are not yet exhausted that the flowers stick to your bodies. "For those in whom the latent influences are exhausted, the flowers do not stick.

"

9. Śāriputra said,

"Have you stayed in this room long?" Answer: "I have stayed in this room as long as you have been emancipated. "

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Śāriputra said,

"How long have you stayed here?"

The goddess said,

"How long has it been since your emancipation?" Śāriputra was silent and did not answer. The goddess said,

"What is your great wisdom that you remain silent?" Answer: "Emancipation is not to be spoken of, and so I did not know what to say.

"

The goddess said,

"Speech and words are entirely the characteristics of emancipation. Why?

"Emancipation is neither internal, nor external, nor intermediate. Words are also neither internal, nor external, nor intermediate. Therefore, Śāriputra, the explanation of emancipation does not transcend words. Why? "All dharmas have the characteristic of emancipation. "

Śāriputra said,

"Is it not also that emancipation is the transcendence of licentiousness, anger, and stupidity?" The goddess said,

"On behalf of the self-conceited, the Buddha explained that emancipation is the transcendence of licentiousness, anger, and stupidity. If one is not self-conceited, the Buddha explains that licentiousness, anger, and stupidity are emancipation.

"

10. Śāriputra said,

"Excellent, excellent! O goddess, what attainment do you have, and through what realization do you have eloquence such as this?" The goddess said,

"It is because I am without attainment and without realization that my eloquence is like this. Why? If one had attainment and realization, this would be to be self-conceited with regard to the Buddha-Dharma. "

11. Śāriputra asked the goddess,

"Which of the three vehicles do you seek?"

The goddess said,

"Since I convert sentient beings with the śrā vaka Dharma I am a śrāvaka. Since I convert sentient beings with the Dharma of causality I am a pratyekabuddha. Since I convert sentient beings with the Dharma of great compassion, I am a Mahayanist. 12.

"Śāriputra, just as a person who has entered a campakaforest can smell only campakaand no other smells, thus it is if you enter this room— you can smell only the fragrance of the Buddha's merit and do not delight in smelling the fragrance of the merit of śrāvakas and pratyekabuddhas. "Śāriputra, those Indras, Brahmās, four heavenly kings, and the gods, dragons, and spirits who enter this room all hear this Superior One (i.e., 128

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Vimalakīrti) explain the correct Dharma, and they all leave delighting [only] in the fragrance of the Buddha's merit and generating the intention [to achieve anuttarā samyak saṃbodhi].

"Śāriputra, I have stayed in this room twelve years. From the beginning I have not heard the Dharma of śrāvakaand pratyekabuddha; I have only heard the buddhas' inconceivable Dharma of the bodhisattvas' great sympathy and great compassion.

13.

"Śāriputra, this room constantly manifests eight unprecedentedly rare dharmas. What are these eight?

(i) "This room is always illuminated with golden light, with no variation day or night. It is not bright due to the illumination of sun and moon. This is the first unprecedentedly rare dharma.

(ii) "Those who enter this room are not afflicted by the defile ments. This is the second unprecedentedly rare dharma.

(iii) "This room always has Indras, Brahmās, the four heavenly kings, and bodhisattvas from other regions who arrive and gather without interruption. This is the third unprecedentedly rare dharma. (iv) "In this room there is constant explanation of the six perfections and the nonretrogressive Dharma. This is the fourth unprecedentedly rare dharma. (v) "This room always produces the gods' supreme string music, which generates the sound of the teaching of the immeasurable Dharma. This is the fifth unprecedentedly rare dharma.

(vi) "This room has four great storehouses filled with the many jewels, which are given to the destitute and used to save the poor without limit. This is the sixth unprecedentedly rare dharma.

(vii) "To this room Śākyamuni Buddha, Amitābha Buddha, Akṣobhya Buddha, Jewel Virtue Buddha, Jewel Mirage Buddha, Jewel Moon Buddha, Jewel Ornament Buddha, Difficult to Overcome Buddha, Lion's Echo Buddha, and Achievement of All Benefits Buddha, and the immeasurable buddhas of the ten directions such as these all come when the Superior One is mindful of them; and they extensively explain to him the buddhas' secret Dharma storehouse and, having explained it, then return [to their own worlds]. This is the seventh unprecedentedly rare dharma.

(viii) "In this room appear all the ornamented palaces of the gods and the pure lands of the buddhas. This is the eighth unprecedentedly rare dharma. 129

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"Śāriputra, this room always manifests the eight unprecedentedly rare dharmas. Who could see these inconceivable things and still take pleasure in the śrāvakaDharma?"

14. Śāriputra said,

"Why do you not transform your female body?" The goddess said,

"For the past twelve years I have sought the characteristic of being female and have comprehended it to be unattainable (i.e., imperceptible). Why should I transform it? It is as if a magician has created a conjured female. If someone asked her, 'Why do you not transform your female body?' would that person's question be proper or not?" Śāriputra said,

"It would not. An indeterminate characteristic that has been conjured—why should it be transformed?" The goddess said,

"All dharmas are also like this, in being without determinate characteristics. So why do you ask, 'Why do you not transform your female body?'"

15. Then the goddess used the power of numinous penetration and changed Śāriputra's body to be like that of a goddess, and she transformed her own body to be like Śāriputra. She then asked, "Why do you not transform

this female body?"

Śāriputra, in the goddess's form, answered, "I do not know how you

transformed me now into this female body. "

The goddess said,

"Śāriputra, if you were able to transform this female body, then all females would also be able to transform themselves. Just as Śāriputra is not female but is manifesting a female body, so are all females likewise. Although they manifest female bodies, they are not female. "Therefore, the Buddha has explained that all dharmas are neither male nor female.

"

At this point the goddess withdrew her numinous power, and Śāri putra's body returned to as it was before. The goddess asked Śāriputra, "Now where does the characteristic of form of the female body occur?" Śāriputra said,

"The characteristic of form of the female body is without occurrence and without non-occurrence. "

The goddess said,

"All the dharmas are also likewise, in being without occurrence and without non-occurrence. This 'without occurrence and without non-occurrence' is as the buddhas have explained. "

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16. Śāriputra asked the goddess, "When you die here, where will you be reborn?"

The goddess said,

"Wherever the Buddha's [activity of] conversion is born (i.e., generated), likewise will I be born. "

[Śāriputra] said,

"Where the Buddha's [activity of] conversion is generated is not [a place] of death and birth. "

The goddess said,

"Sentient beings are likewise without death and birth. "

Śāriputra asked the goddess, "How long will it be until you attain anuttarā samyaksaṃbodhi?"

The goddess said,

"When you are reborn as an [unenlightened] ordinary person, I will achieve anuttarā samyaksaṃbodhi. "

Śāriputra said,

"For me to be an ordinary person—this will never happen!" The goddess said,

"My attaining of anuttarā samyak saṃ bodhi—this too will never happen. Why? Bodhiis without any locus of abiding. Therefore there is no one who attains it. "

Śāriputra said,

"The buddhas who attain anuttarā samyak saṃbodhi, including those who have attained it and those who will attain it, are as numerous as the sands of the Ganges River. What about all of them?" The goddess said,

"It is entirely through conventional words and numbers that one talks of the existence of the three periods of time. It is not that there is past, future, and present in bodhi!" The goddess said,

"Śāriputra, have you attained arhatship?" [Śāriputra] said,

"There is no attainment, and so have I attained it. "

The goddess said,

"The buddhas and bodhisattvas are also like this. There is no attainment, and so have they attained [anuttarā samyaksaṃbodhi]. "

17. At this time Vimalakīrti said to Śāriputra, "The goddess has already served ninety-two koṭis of buddhas. She is able to disport in the numinous penetrations of the bodhisattva, her vows are complete, she has attained forbearance of the nonarising of dharmas, and she abides in nonretrogression. By virtue of her original vows she is able to manifest the teaching of sentient beings as she wishes.

"

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The Path of Buddhahood

1. Mañjuśrī then asked Vimalakīrti,

"How should the bodhisattva penetrate

the path of buddhahood?"

Vimalakīrti said,

"If a bodhisattva traverses the unacceptable paths, this is to penetrate the path of buddhahood.

"

[Mañjuśrī] also asked,

"How does the bodhisattva traverse the unacceptable paths?" [Vimalakīrti] answered,

"The bodhisattva practices the five [deeds of] interminable [retribution] without becoming distraught. "He goes to the hells without the defilements of transgression; goes among the animals without the errors of ignorance, conceit, and so on. "He goes among the hungry ghosts replete in merit; traverses the paths of the form and formless realms without considering himself superior. "He manifests acting out of desire but transcends the defiled attachments; manifests acting out of anger at sentient beings but is without aversion. "He manifests acting out of stupidity but uses wisdom to control his mind.

"He manifests acting out of lust but forsakes both internal and external and does not begrudge his own life; manifests the practicing of moral infractions but peacefully resides in the pure precepts, even unto harboring great fear about even minor transgressions; manifests acting out of anger but is always sympathetically forbearant; manifests acting out of laziness, yet vigorously cultivates merit; manifests acting out of a disturbed mind, yet is always mindfully concentrated; manifests acting out of stupidity, yet penetrates both mundane and supramundane wisdom.

"He manifests the practicing of flattery and deception, yet uses good skillful means to accord with the meanings found in the sutras; manifests acting out of conceit, yet is like a bridge for sentient beings. 133

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"He manifests acting out of the afflictions, yet is always pure in mind; manifests becoming a Māra, yet accords with the wisdom of the Buddha and follows no other teaching; manifests becoming a śrāvaka, yet for sentient beings explains Dharmas they have not heard before; manifests becoming a pratyekabuddha,yet accomplishes great compassion to teach sentient beings; manifests becoming destitute, yet has the unlimited merit of the 'hand of treasures'; manifests becoming maimed through criminal punishment, yet adorns himself with all the [thirty-two primary] characteristics and [eighty subsidiary] marks; manifests becoming low-born, yet is [actually] born within the Buddha's lineage and replete in its various merits; manifests becoming feeble and ugly, yet attains the body of a Nārāyaṇa, which all sentient beings enjoy seeing.

"He manifests becoming old and sick, yet always eradicates the roots of illness and transcends the fear of death.

"He manifests having the material requisites, yet always views [the world as] impermanent and is truly without desire; manifests having wife, concubines, and mistresses, yet always distantly transcends the muddy filth of the five desires; manifests dumbness (i.e., muteness), yet accomplishes eloquence and unfailing dhāraṇīs.

"He manifests becoming a 'false ford' (i.e., a heretic), yet uses the correct ford to 'cross over' sentient beings [to salvation].

"He manifests entering all the destinies, yet eradicates their causes and conditions; and manifests nirvana, yet does not eradicate samsara. "Mañjuśrī, if a bodhisattva can traverse the unacceptable paths in this way, this is to penetrate the path of buddhahood.

"

2. At this Vimalakīrti asked Mañjuśrī,

"What is the seed of the Tathāgata?"

Mañjuśrī said,

"The possession of a body constitutes this seed. Ignorance and affection constitute this seed. Lust, anger, and stupidity constitute this seed. The four confusions constitute this seed. The five hindrances constitute this seed. The six entrances (āyatanas) constitute this seed. The seven loci of consciousness constitute this seed. The eight heterodox dharmas and nine loci of affliction constitute this seed. The ten evil actions constitute this seed. In essence, the sixty-two mistaken views and all the afflictions constitute this seed.

"

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3. [Vimalakīrti] said,

"Why is this?"

[Mañjuśrī] answered,

"Anyone who sees the unconditioned and enters

the primary status [of Hinayana enlightenment] will be unable to generate the intention to achieve anuttarā samyak saṃbodhi.

"It is just as lotus flowers do not grow on dry land on the high plateau— these flowers grow in the muddy filth of the lowly marshes. Thus one who sees the unconditioned dharmas and enters the primary status will never be able to generate the dharmas of a buddha. It is only within the mud of the afflictions that sentient beings give rise to the dharmas of a buddha. "Or again, it is like planting a seed in space, where it would never grow— only in nightsoil-enriched earth can it flourish. In this way, one who enters the unconditioned primary status will not be able to generate the dharmas of a buddha.

"It is only when one generates a view of self as great as Mount Sumeru that one is able to generate the intention to achieve anuttarā samyaksaṃbodhi and generate the dharmas of a buddha.

"Therefore, you should understand that all the afflictions constitute the seed of the Tathāgata. It is like not being able to attain the priceless jewelpearl without entering the ocean. Therefore, if one does not enter the great sea of the afflictions, one will not be able to attain the jewel of omniscience. "

4. At this time Mahākāśyapa exclaimed,

"Excellent, excellent, Mañjuśrī!

It is well that you have spoken thus; truly, it is as you have said! The field of the sensory troubles constitutes the seed of the Tathāgata. "We [disciples] are now unable to bear generating the intention to achieve anuttarā samyaksaṃbodhi. It will only be after [we have committed] the transgressions [leading to] the five interminable [hells] that we will be able to generate that intention and generate the dharmas of a buddha. [As we are] now we will never be able to generate it.

5.

"It is like a man whose sense organs are destroyed being unable to benefit from the five desires. Likewise, śrāvakas who have eradicated the fetters are unable to benefit from the dharmas of a buddha and will never vow [to achieve buddhahood].

6.

"Therefore, Mañjuśrī, ordinary people can respond to the dharmas of a buddha, but śrāvakas cannot. Why? When an ordinary person hears the Buddha-Dharma he is able to generate the intention to achieve unsurpassable 135

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enlightenment and not eradicate the Three Jewels. Even if śrāvakas spend their whole lives hearing about the dharmas of a buddha, [including the ten] powers, [the four] fearlessnesses, [and the other] unique [dharmas of a buddha], they will never be able to generate the intention to achieve unsurpassable enlightenment!" 7. At that time there was a bodhisattva in the assembly named Universally Manifests the Form Body. He asked Vimalakīrti, "O retired scholar, who are your parents, wife and sons, relatives, subordinates, servants, and friends? Where are your slaves, servants, elephants, horses, and vehicles?"

At this, Vimalakīrti replied in verse: 1. The perfection of wisdom is the bodhisattva's mother; Skillful means is his father.

All the assembly of guides

Without exception are the causes of his birth. 2. Joy in the Dharma is his wife,

And the mind of sympathy and compassion his daughters. The mind of goodness and sincerity is his sons, And ultimate emptiness and serenity his home. 3. His congregation of disciples is the sensory troubles, Which he converts as he wishes.

The factors of enlightenment are his good friends, On whom he depends to achieve correct enlightenment. 4. The dharmas of the perfections are his companions, And the four types of attraction his dancing girls, Who sing the words of Dharma

And thereby create their music.

5. In the garden of dhāraṇī

And the grove of the flawless Dharma, Is the pure and wonderful flower of the intention for enlightenment And the fruit of wisdom and emancipation. 136

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6. 7. 8. 9. 10. 11. 12. 13. The pool of the eight emancipations Is filled with the peaceful waters of concentration. Scattering the flowers of the seven purities, Here bathe the undefiled persons. His elephants and horses are the five penetrations that race, And the Mahayana is his chariot.

Control is through singlemindedness, So he wanders the roads of the eightfold correct [paths]. With the [thirty-two primary] characteristics replete to ornament his form,

And the host of [eighty subsidiary] marks to decorate his bodies, Shame is his upper garment,

And the profound mind his flowered necklace His wealth is the seven treasures [of the Dharma], Which he bestows in teaching so that [beings] will flourish. He practices according to [the Buddha's] explanation And rededicates [the ensuing merit] for great benefit. The four dhyānas are his seat,

From which his pure livelihood is generated. Erudition increases his wisdom

And becomes the sound of his own enlightenment. His food is the sweet dew of the Dharma, And his drink the flavor of emancipation. With the pure mind does he bathe, Using the categories of the precepts as his incense powder. Demolishing the bandits of the afflictions, He is courageous and invincible.

Subjugating the four types of Māras, The banner of his victory is erected at the place of enlightenment. Although he understands there is no generation and no extinction, He is born so as to manifest [the Dharma] to others. 137

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14. 550a

15. 16. 17. 18. 19. 20. He manifests all the countries, With none invisible, as [plain as] the sun. He makes offerings to the immeasurable koṭis Of Tathāgatas throughout the ten directions, Without having any thought of discriminating Between the buddhas and himself. Although he understands that the buddha lands And sentient beings are empty,

He always practices purifying his land, Teaching the hosts of beings.

The various categories of sentient beings— Their forms, sounds, and deportments— The bodhisattva with the power of fearlessness Can simultaneously manifest them all. Recognizing the affairs of the host of Māras, And while seeming to go along with their activities, He uses wisdom and good skillful means, So that he can manifest anything he wishes. He may manifest old age, illness, and death To accomplish [the liberation of] the hosts of beings. Comprehending that [all things] are like phantasma gorical transformations,

His penetration is without hindrance. He may manifest the kalpa-ending conflagration, In which heaven and earth are entirely incinerated. To the hosts of people who have the conception of permanence, He illuminates [the truth] so that they understand impermanence. Innumerable koṭis of sentient beings All come to request the bodhisattva's [assistance]. He simultaneously goes to their homes And converts them so that they turn toward the path of buddhahood.

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21. 22. 23. 24. 25. 26. 27. The magical arts prohibited in the scriptures, The various skills and arts—

He manifests the performance of all these things To benefit the hosts of beings. In all the religious teachings of this world Does he leave home [to dedicate himself], Thereby to release people from their delusions, So they will not fall into heterodox views. He may become the god of the sun or moon, A Brahmā king, or a world lord, And at times he may become earth or water, Or again wind or fire.

When there are epidemics in the middle of a kalpa He manifests himself as medicinal plants. If someone takes [these herbs], They eradicate illness and eliminate the host of poisons. When there are famines in the middle of a kalpa He manifests himself as food and drink, First saving the hungry and thirsty, And then speaking of the Dharma to people. When armed soldiers appear in the middle of a kalpa He generates sympathy for them. He converts the sentient beings, Causing them to abide in noncontention. If there are great armies

Facing each other with equal strength, The bodhisattva manifests his awesome power, And, subjugating them, imposes peace. 28. In all the countries,

Wherever there are hells

Does he go to save [the beings there] From their sufferings.

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550b

29. In all the countries,

Wherever animals devour one another, He always manifests being born there To provide benefit for them there. 30. He manifests experiencing the five desires And also manifests the practice of dhyāna, Making Māra distressed

At being unable to take control. 31. For a lotus flower to be born in the midst of fire Can certainly be called rare! To practice dhyānawithin the desires— This is just as rare.

32. He may manifest himself as a prostitute, Enticing those who enjoy sensuality. First enticing them with desire, And later causing them to enter the wisdom of the Buddha. 33. He may become a village master, Or become a merchant guide, National teacher, great minister— In order to benefit sentient beings. 34. For the destitute

He manifests inexhaustible treasuries, Thereby exhorting and guiding them, Causing them to generate the intention to achieve enlightenment. 35. For those who are selfish and conceited, He manifests himself as a great warrior, Decimating the pretensions [of sentient beings], And causing them to abide in the unsurpassable path. 36. The hosts of the fear-stricken He shields and comforts,

First giving them fearlessness 140

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37. 38. 39. 40. 41. 42. And then causing them to generate the intention to achieve enlightenment.

He may manifest the transcendence of licentious desire And become a transcendent of the five penetrations, Guiding the hosts of beings

And making them abide in morality, forbearance, and sympathy. Seeing those who should be served, He manifests himself as a servant. Taking joy in the affirmation of one's intention, [Those to be honored] generate the intention to achieve enlightenment.

In accordance with the needs of others, He causes them to enter into the path of buddhahood. Using the power of good skillful means He provides sufficiency to all. Thus are the paths immeasurable Which he traverses without restriction. His wisdom is without limit

In saving the innumerable hosts [of beings]. Even if we had all the buddhas Throughout immeasurable koṭis of kalpas Praise his merits,

They would not be able to do so completely. Whoever hears the Dharma such as this And does not generate the intention to achieve bodhi— Excluding those who do not even seem human— Are ignorant fools.

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Chapter 9: The Dharma Gate of Nonduality

Chapter IX

The Dharma Gate of Nonduality

1. At that time Vimalakīrti said to the congregation of bodhisattvas, "Sirs,

how does the bodhisattva enter the Dharma gate of nonduality? Each of you explain this as you wish.

"

Within the assembly was a bodhisattva named Autonomous Dharma, who said,

"Sirs, generation and extinction (i.e., samsara) constitute a duality. Since the dharmas were fundamentally not generated, now they are without extinction. To attain this [understanding is to achieve] forbearance of the nonarising of dharmas. This is to enter the Dharma gate of nonduality. "

2. Maintenance of Virtue Bodhisattva said, "The self and the self's attributes constitute a duality. It is because of the existence of the self that the self's attributes occur. If the self does not exist, then there are no attributes of self. This is to enter the Dharma gate of nonduality. "

3. Unblinking Bodhisattva said, "Experience and nonexperience constitute a duality. If dharmas are not experienced, they cannot be attained (i.e., are imperceptible). Because of unattainability, there is no grasping, no forsaking, no production, and no activity. This is to enter the Dharma gate of nonduality. "

4. Crown of Virtue Bodhisattva said, "Defilement and purity constitute a duality. If one sees the real nature of defilement, then there is no characteristic of purity, and one accords with the extinction of characteristics. This is to enter the Dharma gate of nonduality. "

5. Excellent Constellation Bodhisattva said, "Motion and mindfulness

constitute a duality. If there is motionlessness, there is no-mindfulness. If there is no-mindfulness, there is no discrimination. To penetrate this is to enter the Dharma gate of nonduality. "

6. Excellent Eye Bodhisattva said, "The single characteristic and the non-characteristic constitute a duality. If one understands that the single 143

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characteristic is the non-characteristic, and does not grasp the non-characteristic but enters into universal sameness, this is to enter the Dharma gate of nonduality.

"

7. Wonderful Arm Bodhisattva said, "The aspirations of bodhisattvas and the aspirations of śrāvakas constitute a duality. If one contemplates that the characteristics of mind (i.e., mental aspirations) are empty, like phantasmagorical transformations, there is no aspiration of bodhisattvas and no aspiration of śrāvakas. This is to enter the Dharma gate of nonduality. "

8. Puṣya Bodhisattva said,

"What is good and what is not good constitute a duality. If one does not generate the good and what is not good, entering into and penetrating the limit of the non-characteristics, this is to enter the Dharma gate of nonduality.

"

9. Lion Bodhisattva said,

"Transgression and blessing constitute a duality. If one penetrates the nature of transgression, then it is not different from blessings. Using the vajrawisdom to defin itively comprehend this characteristic, and to be neither in bondage nor emancipated, is to enter the Dharma gate of nonduality.

"

10. Lion Mind Bodhisattva said, "To have flaws and to be flaw less constitute a duality. If one can attain the equivalence of the dharmas, then one will not generate the conception of flaws and flaw lessness. Being unattached to characteristics, but also not abiding in the absence of characteristics, is to enter the Dharma gate of nonduality. "

11. Pure Emancipation Bodhisattva said, "The constructed and the unconstructed constitute a duality. If one transcends all categories, then the mind is like space. If one's wisdom is pure and without hindrance, this is to enter the Dharma gate of nonduality. "

12. Nārāyaṇa Bodhisattva said, "The mundane and supramundane constitute a duality. The emptiness that is the nature of the mundane is the supramundane. Within these to neither enter nor exit, neither overflow nor disperse, is to enter the Dharma gate of nonduality. "

13. Excellent Mind Bodhisattva said, "Samsara and nirvana constitute a duality. If one sees the nature of samsara, there is no samsara. To be without bondage and without emancipation, neither generating nor extinguished— to understand in this way is to enter the Dharma gate of nonduality. "

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14. Manifest Perception Bodhisattva said, "Exhaustible and inexhaustible

constitute a duality. Whether the dharmas are ultimately exhaustible or inexhaustible, they are all [marked by] the characteristic of inexhaustibility. The characteristic of inexhaustibility is emptiness. Emptiness is without the characteristics of exhaustible and inexhaustible. To enter thus is to enter the Dharma gate of nonduality.

"

15. Universal Maintenance Bodhisattva said, "Self and no-self constitute

a duality. Since even the self is unattainable, how could no-self be attainable? Those who see the real nature of the self will never again generate duality. This is to enter the Dharma gate of nonduality. "

16. Thunder God Bodhisattva said,

"Wisdom and ignorance constitute a

duality. The real nature of ignorance is wisdom. Furthermore, wisdom cannot grasp and transcend all the categories [of reality]. To be universally same and nondual with respect to this is to enter the Dharma gate of non duality. "

17. Joyful Vision Bodhisattva said, "Form and the emptiness of form

constitute a duality. Form is emptiness—it is not that form extinguishes emptiness but that the nature of form is of itself empty. Likewise are feeling, conception, process, and consciousness. Consciousness and emptiness are two. Consciousness is emptiness—it is not that consciousness extinguishes emptiness but that the nature of consciousness is of itself empty. To [abide] within and penetrate this is to enter the Dharma gate of nonduality. "

18. Characteristic of Wisdom Bodhisattva said, "The differentiation of

the four types [of elements] (i.e., earth, water, fire, and air) and the differentiation of the type of space constitute a duality. The nature of the four types [of elements] is the nature of emptiness. Given that the former and latter [types of elements] are empty, the intermediate is also empty. To understand the natures of the types [of elements] in this way is to enter the Dharma gate of nonduality.

"

19. Wonderful Mind Bodhisattva said, "The eye and forms constitute a

duality. If one understands that the nature of the eye is neither licentious, nor angry, nor stupid with regard to forms, this is called serene extinction. Likewise, the ear and sounds, the nose and smells, the tongue and tastes, the body and tangibles, and the mind and dharmas constitute dualities. If one understands that the nature of the mind is neither licentious, nor angry, nor stupid 145

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with regard to dharmas, this is called serene extinction. To abide peacefully within this is to enter the Dharma gate of nonduality. "

20. Inexhaustible Mind Bodhisattva said, "Charity and the rededication

[of the merit of charity] to omniscience constitute a duality. The nature of charity is the nature of the rededication to omniscience. Likewise, morality, forbearance, exertion, meditation, and wisdom constitute dualities with the rededication to omniscience. The nature of wisdom is the nature of the re dedication to omniscience. To enter the single characteristic with respect to this is to enter the Dharma gate of nonduality. "

21. Profound Wisdom Bodhisattva said,

"[The three emancipations of]

emptiness, signlessness, and wishlessness constitute dualities. The empty is the signless, and the signless is the wishless. If [one achieves] the empty, the signless, and the wishless, then there is no mind, thought, or consciousness. In this single gate of emancipation are the three gates of emancipation. This is to enter the Dharma gate of nonduality. "

22. Serene Capacity Bodhisattva said,

"Buddha, Dharma, and Sangha

constitute dualities. The Buddha is the Dharma, and the Dharma is the Sangha. These Three Jewels all [have] the characteristic of the unconditioned and are equivalent to space, and all dharmas are also likewise. To be able to practice accordingly is to enter the Dharma gate of nonduality. "

23. Unhindered Mind Bodhisattva said,

"The body and the extinction

of the body constitute a duality. The body is identical to the extinction of the body. Why? Those who see the real characteristic of the body do not generate seeing the body and seeing the extinction of the body. Body and the extinction of the body are without duality and cannot be differentiated (lit., "without

discrimination"). To neither be surprised or afraid with respect to this is to enter the Dharma gate of nonduality.

"

24. Superior Excellence Bodhisattva said, "The good [actions] of body,

speech, and mind constitute dualities. These three [types of] action all have the characteristic of the nonconstructed. The body's characteristic of the nonconstructed is the same as speech's characteristic of the nonconstructed. Speech's characteristic of the nonconstructed is the same as the mind's characteristic of the nonconstructed. The characteristic of the nonconstructed of these three [types of] action is the same as the characteristic of the nonconstructed of all 146

Chapter IX

dharmas. To be able to be in accord with this wisdom of the nonconstructed is to enter the Dharma gate of nonduality. "

25. Field of Blessings Bodhisattva said, "Meritorious action, transgressive action, and immobility constitute dualities. The real nature of these three [types of] action is emptiness. Emptiness is without meritorious action, transgressive action, and immobility. Not to generate these three [types of] action is to enter the Dharma gate of nonduality. "

26. Flower Ornament Bodhisattva said, "The generation of dualities

from the self constitutes a duality. To see the real characteristic of the self is to not generate dualistic dharmas. If one does not abide in dualistic dharmas, then there is no consciousness. To be without consciousness is to enter the Dharma gate of nonduality.

"

27. Store of Virtue Bodhisattva said, "The characteristics of the attainable (i.e., the perceptible) constitute dualities. If there is unattainability, then there is no grasping and forsaking. If there is no grasping and no forsaking, this is to enter the Dharma gate of nonduality. "

28. Superior Moon Bodhisattva said, "Darkness and illumination constitute a duality. If there is no darkness and no illumination, then there is no duality. Why? If one enters into the concentration of extinction, there is no darkness and no illumination. The characteristics of all the dharmas are also like this. To enter this with universal sameness is to enter the Dharma gate of nonduality.

"

29. Jewel Seal Hand Bodhisattva said, "To delight in nirvana and not to delight in the world constitute a duality. If one does not delight in nirvana and does not have aversion for the world, then there is no duality. Why? If there is bondage, then there is emancipation. If there is fundamentally no bondage, who would seek emancipation? Without bondage or emancipation, then there is no delighting or aversion. This is to enter the Dharma gate of nonduality.

"

30. Crown of Pearls King Bodhisattva said, "The correct path and the

heterodox paths constitute a duality. Those who abide in the correct path do not discriminate between the heterodox and the correct. To transcend this duality is to enter the Dharma gate of nonduality. "

31. Delights in the Real Bodhisattva said, "The real and the unreal constitute a duality. To really see is not to see reality, and how much more so 147

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the not-real? Why? That which the physical eye cannot see can be seen by the wisdom eye, but this wisdom eye is without seeing and without notseeing. This is to enter the Dharma gate of nonduality. "

32. After the various bodhisattvas had thus each made their explanations, [Vimalakīrti] asked Mañjuśrī, "How does the bodhisattva enter the Dharma gate of nonduality?"

Mañjuśrī said,

"As I understand it, it is to be without words and without explanation with regard to all the dharmas—without manifestation, without consciousness, and transcending all questions and answers. This is to enter the Dharma gate of non duality. "

33. Mañjuśrī then asked Vimalakīrti, "We have each made our own explanations. Sir, you should explain how the bodhisattva enters the Dharma gate of nonduality.

"

At this point Vimalakīrti was silent, saying nothing. Mañjuśrī exclaimed,

"Excellent, excellent! Not to even have words or speech is the true entrance into the Dharma gate of nonduality. "

When this "Discourse on Entering the Dharma Gate of Nonduality" was explained, five thousand bodhisattvas within the congregation all entered the Dharma gate of nonduality and attained forbearance of the nonarising of dharmas.

End of Fascicle Two

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Chapter X

The Buddha Accumulation

of Fragrances

1. At this point Śāriputra thought to himself, "It is almost noon. What will

all these bodhisattvas eat?"

Then Vimalakīrti, knowing his thoughts, said, "The Buddha has explained

the eight emancipations. You, sir, have accepted them as your practice. How can you mix up the desire for food and [that of] listening to the Dharma? If you wish to eat, then just wait a moment. I will provide you with an unprecedented meal. "

2. Then Vimalakīrti entered into samādhiand, using his powers of numinous penetration, manifested to the great congregations that in the upper direction, past buddha lands as numerous as the sands of forty-two Ganges Rivers, there was a country called Host of Fragrances, with a buddha named Accumulation of Fragrances, who currently exists in that world. In comparison with the world-systems of the other buddhas thoughout the ten directions, the fragrances [experienced by] the humans and gods of that country are supreme. In that land, the names "śrāvaka "and "

pratyeka buddha

"do not

exist—there is only the great congregation of pure bodhisattvas, for whom the Buddha explains the Dharma. In that world all the buildings are made of fragrance. In doing walking meditation on that fragrant earth, the gardens are all fragrant. The fragrance of the food there circulates throughout the immeasurable worlds in the ten directions. At the time, that Buddha and the bodhisattvas [in that country] were just sitting together to eat. The gods in attendance [in Vimalakīrti's assembly] all 149

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exclaimed at the ornament of fragrance, and they all generated the intention to achieve anuttarā samyak saṃbodhi,making offerings to that buddha and the bodhisattvas.

Everyone in the great congregations [in Vimalakīrti's room] saw this. 3. At that time, Vimalakīrti asked the congregation of bodhisattvas, "Sirs,

who is able to go get food from that buddha?"

Through the influence of Mañjuśrī's awesome numinous power, they all remained silent.

Vimalakīrti said,

Mañjuśrī said,

"Sir, are you not ashamed for this great congregation?" "As the Buddha has said, one should not belittle those of no learning.

"

4. At this Vimalakīrti, without rising from his seat, created by transformation a bodhisattva whose [thirty-two primary] characteristics and [eighty subsidiary] marks were radiantly bright, whose glorious presence was particularly excellent, surpassing all in the assembly. [Vimalakīrti] announced to him,

"Go to the world in the upper direction where, separated from here by buddha lands as numerous as the sands of forty-two Ganges Rivers, there is a country named Host of Fragrances. The buddha [of that country], named Accumulation of Fragrances, is just sitting down to eat with the bodhisattvas. Go there, and say as I tell you: 'Vimalakīrti bows his head to the feet of the World-honored One, and with great respect he inquires immeasurable times as to whether you might have some slight illness, some slight vexation, and whether your energies are at peace. He wishes to obtain the leftovers of the World-honored One's meal, which would be given to accomplish the Buddha's work in the sahāworld.

"'It will cause those who delight in inferior dharmas to disseminate the great path, and it will also cause the Tathāgata's (i.e., Buddha Accumulation of Fragrances) reputation to be universally known.

'"

5. Then the conjured bodhisattva ascended to the upper direction in front of the assembly. The entire congregation saw him arrive at that Host of Fragrances world and worship at that Buddha's feet. They also heard him say, "Vimalakīrti bows his head to the feet of the World-honored One, and with great respect he inquires immeasurable times as to whether you might have some slight illness, some slight vexation, and whether your energies are at peace. He wishes to obtain the leftovers of the World-honored One's 150

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meal, which would be given to accomplish the Buddha's work in the sahā world.

"It will cause those who delight in inferior dharmas to disseminate the great path, and it will also cause the Tathāgata's reputation to be universally known.

"

6. When the great beings there saw the conjured bodhisattva, they exclaimed that it was unprecedented.

"Where has this superior person come

from? Where is the sahāworld? What does he mean, 'those who delight in

inferior dharmas'?"

So did they question the Buddha [Accumulation of Fragrances], and that buddha said,

"In the lower direction, separated from here by buddha lands as numerous as the sands of forty-two Ganges Rivers, is a world named sahā. The buddha there is named Śākyamuni, who exists at present in an evil age of the five corruptions. He extensively disseminates the teaching of the path in order to enlighten those who delight in inferior dharmas. One of his bodhisattvas is named Vimala kīrti, who resides in the inconceivable emancipation and explains the Dharma for the bodhisattvas [of the sahāworld]. Therefore, he has sent this conjured [bodhisattva] here to praise my name and extol this land, so that those bodhisattvas will increase their merit. "

7. The bodhisattvas there said,

"How was he able to create this conjured [bodhisattva]? How great are his powers of merit, fearlessness, and the bases of numinous [power]?"

That Buddha said,

"[Vimalakīrti's powers are] extremely great. He sends transformations to all the ten directions, where they carry out the Buddha's work and benefit sentient beings.

"

8. Then Accumulation of Fragrances Tathāgata gave his bowl with its host of fragrances and filled with fragrant food to the conjured bodhisattva. The nine million bodhisattvas there then all spoke in unison, "We wish

to proceed to the sahāworld to make offerings to Śākyamuni Buddha. We also wish to see Vimalakīrti and the other bodhisattva congregations. "

The Buddha said,

"You may go.

"However, withdraw the fragrance of your bodies, so as not to cause the sentient beings there to generate thoughts of deluded attachment. Also, you should forsake your original forms, so as not to cause those seeking to become bodhisattvas in that country to be ashamed of themselves. In addition, you 151

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must not harbor feelings of belittlement or thoughts of the hindrances [present in that world]. Why? The countries of the ten directions are all like space (i.e., devoid of fixed reality). Furthermore, [you should realize] that the buddhas do not completely manifest their pure lands solely in order to convert those who delight in inferior dharmas.

"

9. Then, by means of the Buddha's awesome numinous [penetrations] and Vimalakīrti's power, the conjured bodhisattva took the bowl and food and, accompanied by those nine million bodhisattvas, suddenly disappeared from that world. In an instant, they arrived at Vimalakīrti's house. 10. Vimalakīrti then created by transformation nine million lion seats, excellently ornamented as before, and the bodhisattvas all sat upon them. The conjured bodhisattva gave the bowl full of fragrant food to Vimalakīrti.

The fragrance of the food wafted through Vaiśālī and the [whole] trimegachiliocosm.

When the brahmans and retired scholars of Vaiśālī smelled this fragrance, their bodies and minds were joyful, and they exclaimed at the unprecedented [event]. At this, Moon Canopy, the leader of the elders, followed by eightyfour thousand people, came and entered Vimalakīrti's house. Seeing that the room contained so many lion seats, which were so tall and broad, with excellent ornamentation, in great joy they all worshiped the congregation of bodhisattvas and great disciples, then stood to one side. The earth spirits, sky spirits, and gods of the desire and form realms, smelling this fragrance, also entered Vimalakīrti's house.

11. Then Vimalakīrti said to Śāriputra and the other great śrāvakas, "Sirs,

you may eat the Tathāgata's food of the flavor of sweet dew, which is perfumed with the limitless intention of great compassion, and which will not be diminished by its consumption. "

12. Another śrāvaka wondered,

"There is not much of this food, yet

everyone in the great assembly is supposed to eat!" The conjured bodhisattva said,

"Do not measure the limitless blessings

and sagacity of the Tathāgata with the small merit and small wisdom of a śrāvaka! Even were the four seas to dry up, this food would not be exhausted. Even if everyone ate as much as [Mount] Sumeru for an entire kalpa, we would never be able to exhaust it. Why? That which is left over from the 152

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meal of someone who fully possesses the merits of morality, meditation, wisdom, sagacity, emancipation, and the vision and hearing of emancipation can never be exhausted.

"

13. At this, the bowl of food satisfied all within the assembly, yet was unchanged and undepleted. The bodhisattvas, śrāvakas, gods, and humans who ate this food became physically peaceful and happy, as if they were all bodhisattvas who take pleasure in ornamenting their [buddha] countries. Also, their pores all exuded wondrous fragrances, just like the fragrances of the trees of the Host of Fragrances country. 14. Vimalakīrti then asked the bodhisattvas from the Host of Fragrances [world],

"How does Accumulation of Fragrances Tathāgata explain the Dharma?"

Those bodhisattvas said,

"In our land the Tathāgata explains [the Dharma] without words. He simply uses the host of fragrances to make the gods and humans enter into the practice of the Vinaya. The bodhisattvas each sit beneath fragrant trees, smelling such wondrous fragrances, from which they attain the 'samādhiof the repository of all virtues. ' Those who attain this samādhi

all become replete in the merits of the bodhisattva. "

15. Those bodhisattvas asked Vimalakīrti,

"Now, how does the Worldhonored One Śākyamuni explain the Dharma here?" Vimalakīrti said,

"The sentient beings of this land are obdurate and difficult to convert, and so the Buddha disciplines them by means of stern language.

"He says,

'These are the hells, these are the animals, and these are the hungry ghosts. These are the places of difficulty, and these are the places where the foolish are born.

"'These are licentious practices of the body, and these are the retributions for licentious practices of the body. These are licentious practices of the mouth, and these are the retributions for licentious practices of the mouth. These are licentious practices of the mind, and these are the retributions for licentious practices of the mind.

"'This is to kill sentient beings, and this is the retribution for killing sentient beings. This is to take what is not given, and this is the retribution for taking what is not given. This is licentiousness, and this is the retribution for licentiousness. This is false speech, and this is the retribution for false speech. 153

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This is slander, and this is the retribution for slander. This is defamation, and this is the retribution for defamation. This is meaningless speech, and this is the retribution for meaningless speech.

"'These are desire and jealousy, and this is the retribution for desire and jealousy. These are anger and vexation, and this is the retribution for anger and vexation. These are heterodox views, and this is the retribution for heterodox views. This is parsimony, and this is the retribution for parsimony. This is immorality (lit.,

"breaking the precepts"), and this is the retribution

for immorality. This is anger, and this is the retribution for anger. This is laziness, and this is the retribution for laziness. This is perturbation, and this is the retribution for perturbation. This is stupidity, and this is the retribution for stupidity.

"'This is to be bound by the precepts, this is to maintain the precepts, and this is to transgress the precepts. This is what you should do, and this is what you should not do. These are hindrances, and these are not hindrances. These are transgressions, and these are not transgressions (lit., "transcend

transgression"). This is pure, and this is defiled. This is to have flaws, and this is to be flawless. This is the wrong path, and this is the correct path. This is the conditioned, and this is the unconditioned. This is worldly, and this is nirvana.

'

"Since the minds of people so difficult to convert are like monkeys, one must use several types of Dharma to control their minds, so that they can be disciplined. It is like elephants and horses who are stubborn and uncontrollable, who can only be disciplined by making them suffer to the bone. Because the sentient beings [of this world] are obdurate like this, [Śākyamuni] uses all sorts of painfully strict language to get [sentient beings] to enter into the Vinaya.

"

16. When those bodhisattvas heard this explanation, they all said, "How

unprecedented! Thus the World-honored One Śākyamuni Buddha conceals his immeasurable autonomous powers and uses that which is enjoyed by the poverty-stricken to save sentient beings. The bodhisattvas here are also able to labor and be humble, and it is with immeasurable great compassion that they have been born in this buddha land.

"

Vimalakīrti said,

"The bodhisattvas of this land are resolute in their compassion for the sentient beings here. Truly, it is as you have said. Thus in a 154

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single lifetime they benefit more sentient beings than you do in that country (i.e., the Host of Fragrances world) in a hundred thousand kalpas of practice. Why?

17.

"This sahāworld has ten excellent dharmas (i.e., features) that are lacking in the other pure lands. What are these ten? (i) "The poor are attracted by charity, (ii) "the transgressors are attracted by pure precepts, (iii) "the angry are attracted by forbearance, (iv) "the lazy are attracted by exertion, (v) "the perturbed are attracted by meditation, (vi) "the foolish are attracted by wisdom, (vii) "those who experience the eight difficulties are saved by explanation of how to eliminate difficulties,

(viii) "those who take pleasure in the Hinayana are saved by the teaching of the Mahayana,

(ix) "those without merit may be saved by the various good roots, and (x) "[the liberation of] sentient beings is constantly being accomplished by means of the four attractions.

"These are the ten.

"

18. Those bodhisattvas said,

"How many dharmas do bodhisattvas have

to accomplish in their flawless practice in this world to be born in a pure land?" Vimalakīrti said,

"Bodhisattvas accomplish eight dharmas in their flawless practice in this world so as to be born in a pure land. What are the eight? (i) "They benefit sentient beings without seeking recompense, (ii) "they experience various sufferings in place of all sentient beings, (iii) "they donate all the merit from their actions to others, (iv) "in humility and non-interference they are even-minded toward all sentient beings,

(v) "they view [other] bodhisattvas as if they were buddhas, (vi) "they hear and do not doubt sutras they have not heard before, (vii) "they do not become refractory toward śrāvakas, and (viii) "they are not jealous of the offerings [received by] others and do not become haughty over benefit to themselves. "In these [eight dharmas] they discipline their minds, always reflecting on their own errors and not proclaiming the short comings of others, yet 155

553b