VIMALAKIRTI SUTRA
Translated by Imperial Edict
Tripitaka Master Kumarajiva of Yao Qin
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Chapter Four
BODHISATTVAS
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Then the Buddha said to Bodhisattva Maitreya, “You should go to Vimalakirti’s house and inquire about his illness.”
Maitreya said to the Buddha, “World-Honored One, I am not capable of going there to inquire after his illness. Why? I recall that once I was teaching the practice of the stage of non-retrogression to the king of the Tusita Heaven and his retinue. At that time Vimalakirti came and said to me:
“‘Maitreya, the World-Honored One has predicted that in one more birth you will attain unsurpassed, complete, perfect enlightenment. On the basis of which birth is that prediction given? A past birth? A future birth? A present birth? If it is based on a past birth, that past birth is already gone. If based on a future birth, that future birth has not yet arrived. If based on the present birth, the present does not abide.
“‘As the Buddha has said: Bhiksus, at this very moment you are also being born, also aging, and also perishing. If one receives prediction through non-arising, then non-arising is right position. In right position, there is neither prediction nor attainment of unsurpassed, complete, perfect enlightenment.
“‘How then can Maitreya receive prediction of one more birth? Is it by suchness-as-arising, or by suchness-as-ceasing? If by suchness-as-arising, suchness has no arising. If by suchness-as-ceasing, suchness has no ceasing. All beings are thus. All dharmas are thus. All sages are thus. Even Maitreya is thus. If Maitreya receives prediction, then all beings should likewise receive prediction. Why?
“‘Because suchness is neither two nor different. If Maitreya attains unsurpassed, complete, perfect enlightenment, then all beings should also attain it. Why?
“‘All beings are themselves the mark of bodhi. If Maitreya attains final extinction, then all beings should also attain final extinction. Why?
“‘All Buddhas know that all beings are ultimately quiescent extinction, the very mark of nirvana, and there is no further extinction to attain.
“‘Therefore, Maitreya, do not use that teaching to encourage these heavenly sons. In truth there is no one who newly gives rise to the aspiration for unsurpassed, complete, perfect enlightenment, and no one who retrogresses.
“‘Maitreya, you should lead these heavenly sons to abandon discriminative views about bodhi. Why?
“‘Bodhi cannot be obtained by body, nor obtained by mind. Quiescent extinction is bodhi, because all marks are extinguished. Non-observation is bodhi, because it is free from all conditions. Non-activity is bodhi, because it is without recollecting thought. Cutting off is bodhi, because all views are relinquished. Separation is bodhi, because all delusive thoughts are left behind. Obstruction is bodhi, because all vows are obstructed. Non-entry is bodhi, because there is no attachment. Accord is bodhi, because it accords with thusness. Abiding is bodhi, because it abides in dharma-nature. Arrival is bodhi, because it arrives at ultimate reality. Non-duality is bodhi, because it is free from subject and object. Equality is bodhi, because it is equal like empty space. Unconditioned is bodhi, because there is no arising, abiding, or ceasing. Knowing is bodhi, because it understands beings’ mind-activities. Non-confluence is bodhi, because the sense-bases do not converge. Non-combination is bodhi, because it is free from accumulated afflictive habits. No location is bodhi, because it has no form. Provisional naming is bodhi, because names are empty. Like illusion is bodhi, because there is no taking or rejecting. Non-distraction is bodhi, because it is always naturally still. Excellent quiescence is bodhi, because its nature is pure. Non-grasping is bodhi, because it is free from clinging to conditions. Non-difference is bodhi, because all dharmas are equal. Incomparable is bodhi, because nothing can analogize it. Subtle and wondrous is bodhi, because dharmas are hard to know.’
“World-Honored One, when Vimalakirti spoke this Dharma, two hundred heavenly sons attained the patience of non-arising dharmas. Therefore I am not capable of going there to inquire after his illness.”
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The Buddha said to Light-Adornment Youth, “You should go to Vimalakirti’s house and inquire about his illness.”
Light-Adornment said, “World-Honored One, I am not capable of going there. Why? I remember once I was leaving the great city of Vaisali just as Vimalakirti was entering it. I bowed and asked, ‘Householder, where have you come from?’
“He answered, ‘I come from the bodhimanda.’
“I asked, ‘Where is that bodhimanda?’
“He replied, ‘A straight mind is the bodhimanda, because it is without falsity. Initiated practice is the bodhimanda, because it can accomplish things. Deep mind is the bodhimanda, because it increases merit. Bodhi-mind is the bodhimanda, because it has no error. Giving is the bodhimanda, because it seeks no reward. Discipline is the bodhimanda, because it fulfills vows. Patience is the bodhimanda, because toward beings the mind is unobstructed. Vigor is the bodhimanda, because there is no laziness. Meditation is the bodhimanda, because the mind is tamed and pliant. Wisdom is the bodhimanda, because it directly sees all dharmas. Loving-kindness is the bodhimanda, because it regards beings equally. Compassion is the bodhimanda, because it bears their suffering. Joy is the bodhimanda, because it delights in Dharma. Equanimity is the bodhimanda, because love and hate are cut off. Supernormal powers are the bodhimanda, because the six powers are perfected. Liberation is the bodhimanda, because one can relinquish.
“‘Skillful means are the bodhimanda, because they teach beings. The four means of embracing are the bodhimanda, because they gather beings in. Much hearing is the bodhimanda, because one practices as heard. Subduing the mind is the bodhimanda, because it is right contemplation of dharmas. The thirty-seven factors are the bodhimanda, because conditioned dharmas are relinquished. The four noble truths are the bodhimanda, because they do not deceive the world. Dependent origination is the bodhimanda, because ignorance through old age-and-death are all without end. Afflictions are the bodhimanda, because they are known as they truly are. Sentient beings are the bodhimanda, because no-self is understood. All dharmas are the bodhimanda, because all dharmas are known to be empty. Subduing Mara is the bodhimanda, because one is not shaken. The three realms are the bodhimanda, because there is nowhere to run toward. The lion’s roar is the bodhimanda, because one is fearless in teaching. The powers, fearlessnesses, and unique Buddha-dharmas are the bodhimanda, because they are free of faults. The three knowledges are the bodhimanda, because no obstruction remains. In one thought-moment knowing all dharmas is the bodhimanda, because it perfects omniscience.
“‘Thus, good son, if a bodhisattva teaches beings by the paramitas, then all actions, even lifting and placing a foot, should be known as coming from the bodhimanda and abiding in Buddhadharma joy.’
“When he spoke this Dharma, five hundred gods and humans all brought forth the mind of unsurpassed, complete, perfect enlightenment. Therefore I am not capable of going there to inquire after his illness.”
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The Buddha said to Bodhisattva Upholding-the-World, “You should go to Vimalakirti’s house and inquire about his illness.”
He replied, “World-Honored One, I am not capable of going there. Why? I remember that once I was in a quiet room. Then Mara Papiman came with twelve thousand heavenly maidens, appearing like Sakra, accompanied by music and song. He and his retinue bowed at my feet and stood respectfully to one side.
“I thought it was Sakra and said, ‘Welcome, Kausika. Though you may enjoy blessings, you should not indulge yourself. Contemplate the impermanence of the five desires. To seek wholesome roots, cultivate firmness regarding body, life, and wealth.’
“He then said to me, ‘Noble one, please accept these twelve thousand heavenly maidens; they can serve you.’
“I answered, ‘Kausika, do not offer me such non-dharmic things. I am a Sakya monk; this is not appropriate for me.’
“Before I finished speaking, Vimalakirti arrived and said to me, ‘This is not Sakra. It is Mara, come to disturb you.’
“Then he said to Mara, ‘These maidens can be given to me. I will accept them.’
“Mara became terrified and thought, ‘Is Vimalakirti about to harm me?’ He tried to disappear and flee, but could not. Even with all his powers, he could not leave.
“Then a voice in space said, ‘Papiman, give the maidens to him, and then you may leave.’
“Out of fear, Mara reluctantly gave them.
“At that time Vimalakirti said to the maidens, ‘Mara has given you to me. Now all of you should give rise to the mind of unsurpassed, complete, perfect enlightenment.’
“Then, according to what suited each one, he taught Dharma and caused them all to generate aspiration for the Way.
“He further said, ‘Since you have generated aspiration for the Way, you now have Dharma-joy with which to delight yourselves. You should no longer delight in the pleasures of the five desires.’
“The maidens asked, ‘What is Dharma-joy?’
“He answered, ‘To delight in constant faith in the Buddha, to delight in longing to hear Dharma, to delight in making offerings to the Sangha; to delight in leaving the five desires; to delight in contemplating the five aggregates as enemies; to delight in contemplating the four elements as poisonous snakes; to delight in contemplating the inner sense-fields as an empty settlement; to delight in safeguarding the aspiration for the Way; to delight in benefiting beings; to delight in honoring and serving teachers.
“‘To delight in practicing generosity widely. To delight in firmly upholding discipline. To delight in patient gentleness. To delight in diligently cultivating wholesome roots. To delight in meditative concentration free from distraction. To delight in wisdom free from defilement and bright with clarity. To delight in expanding bodhi-mind. To delight in subduing all Maras. To delight in cutting off afflictions. To delight in purifying Buddha lands. To delight in cultivating all merit in order to perfect the marks and characteristics. To delight in adorning the bodhimanda. To delight in hearing profound Dharma without fear. To delight in the three gates of liberation, never at the wrong time. To delight in drawing near fellow practitioners. To delight in moving among non-fellow practitioners with an unobstructed mind. To delight in protecting difficult acquaintances. To delight in drawing near good spiritual friends. To delight in a joyful and pure mind. To delight in cultivating immeasurable factors of the path. These are the bodhisattva’s Dharma-joys.’
“Then Mara said to the maidens, ‘I wish to take you back to the celestial palace.’
“The maidens replied, ‘You already gave us to this householder. Now we have Dharma-joy and are deeply delighted. We no longer delight in the five sensual pleasures.’
“Mara said, ‘Householder, you should let these maidens go. A bodhisattva gives all possessions to others.’
“Vimalakirti said, ‘I have already relinquished them. You may take them and leave. May all beings bring their vows to fulfillment.’
“At that time the maidens asked Vimalakirti, ‘How should we live in Mara’s palace?’
“Vimalakirti replied, ‘Sisters, there is a Dharma-gate called the Inexhaustible Lamp. You should study it. The inexhaustible lamp is like one lamp lighting hundreds of thousands of lamps: all darkness is illuminated, yet the light itself is never exhausted. Likewise, one bodhisattva opens the Way for hundreds of thousands of beings, causing them to generate the mind of unsurpassed, complete, perfect enlightenment, while that very aspiration is never exhausted. According to whatever Dharma one teaches, one thereby increases all wholesome dharmas in oneself. This is called the Inexhaustible Lamp. Although you dwell in Mara’s palace, use this Inexhaustible Lamp to cause countless heavenly sons and maidens to generate the mind of unsurpassed, complete, perfect enlightenment. This repays the Buddha’s grace and greatly benefits all beings.’
“Then the maidens bowed with heads at Vimalakirti’s feet and followed Mara back to his palace. Suddenly they all disappeared.
“World-Honored One, Vimalakirti has such sovereign spiritual power, wisdom, and eloquence. Therefore I am not capable of going there to inquire after his illness.”
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The Buddha said to the elder’s son Sudatta (Good Virtue), “You should go to Vimalakirti’s house and inquire about his illness.”
He replied, “World-Honored One, I am not capable of going there. Why? I remember once, at my father’s house, I established a great almsgiving assembly, offering to all monks, brahmins, non-Buddhist teachers, and also the poor, lowly, lonely, and beggars. The giving continued for seven full days.
“At that time Vimalakirti came into the assembly and said to me, ‘Elder’s son, if this is truly a great giving assembly, it should not be arranged as you have done. It should be an assembly of Dharma-giving. Why rely on material giving alone?’
“I asked, ‘Householder, what is an assembly of Dharma-giving?’
“He answered, ‘An assembly of Dharma-giving has no before and after. In one moment it makes offering to all beings. This is called an assembly of Dharma-giving.’
“I asked, ‘What does that mean?’
“He said, ‘It means: For the sake of bodhi, arouse loving-kindness. For saving beings, arouse great compassion. For upholding right Dharma, arouse joy. For embracing wisdom, practice equanimity. To gather the miserly, arouse generosity-paramita. To transform those who break precepts, arouse discipline-paramita. Through no-self Dharma, arouse patience-paramita.
“‘To be free of body-and-mind marks, arouse vigor-paramita. Through the mark of bodhi, arouse meditation-paramita. For omniscience, arouse prajna-paramita. To teach beings, arouse emptiness. Without abandoning conditioned dharmas, arouse signlessness. While manifesting birth-taking, arouse wishlessness. To protect right Dharma, arouse the power of skillful means. To ferry beings across, arouse the four means of embracing. To revere all, arouse the Dharma that removes arrogance. Regarding body, life, and wealth, arouse the three steadfast dharmas. In the six recollections, arouse mindful recollection. In the six harmonies and respects, arouse an upright and honest mind. Through correct conduct in wholesome dharmas, arouse pure livelihood. With pure and joyful mind, draw near sages. Without hatred toward evil persons, arouse a mind of taming and transforming.
“‘Through the Dharma of renunciation, arouse deep mind. Through practicing as taught, arouse broad learning. Through the Dharma of non-contention, arouse delight in solitude. Turning toward Buddha-wisdom, arouse seated contemplation. To untie beings’ bonds, arouse cultivation-ground practice. To perfect marks and purify Buddha lands, arouse merit-karma. Knowing all beings’ thoughts and teaching according to their need, arouse wisdom-karma. Knowing all dharmas are neither grasped nor rejected and entering the gate of one mark, arouse wisdom-function. Cutting off all afflictions, all obstructions, and all unwholesome dharmas, arouse all wholesome karmas. Having obtained all wisdom and all wholesome dharmas, arouse all dharmas that assist the Buddha-path.
“‘Thus, good son, this is the assembly of Dharma-giving. If a bodhisattva abides in such an assembly, he is a great donor and also a field of merit for all the world.’
“World-Honored One, when Vimalakirti spoke this Dharma, two hundred brahmins in the assembly all brought forth the mind of unsurpassed, complete, perfect enlightenment. At that time my mind became pure, and I praised what I had never seen before. I bowed at Vimalakirti’s feet and removed my jeweled necklace, worth hundreds of thousands, offering it to him. He refused to accept it. I said, ‘Householder, please accept it and distribute it as you wish.’
“Vimalakirti then accepted the necklace and divided it into two parts. One part he gave to the poorest beggar in that assembly. The other part he offered to the Tathagata Difficult-to-Conquer in another land. Everyone in the assembly then saw that Tathagata in the Land of Light. They also saw the pearls arrive above that Buddha and transform into a four-pillared jeweled terrace, ornamented on all four sides without obstructing one another.
“After displaying this miracle, Vimalakirti said, ‘If a donor gives equally, offering even to the poorest beggar just as to the Tathagata field of merit, without discrimination, equal in great compassion, and seeking no reward, this is called complete Dharma-giving.’
“The poorest beggar in the city, seeing that miracle and hearing his teaching, also brought forth the mind of unsurpassed, complete, perfect enlightenment. Therefore I am not capable of going there to inquire after his illness.”
Thus all these bodhisattvas, one by one before the Buddha, told their former causes and recounted Vimalakirti’s words. All said, “We are not capable of going there to inquire after his illness.”